LIBRARY 

OF  THE 


UNIVERSITY  OF  CALIFORNIA 

GIFT  OF 

Y.  M.  O.  A.  OF  U.  C, 


^Accession      101792          C/oss- 


HOW  TO  BE  A  MAN: 


BOOK    FOR    BOYS, 


CONTAINING    USEFUL    HINTS    ON    THE 
FORMATION    OF    CHARACTER. 


UNIVERSITY 

o 

II  A  R  V  E  ?     N  E  W  C  O  M  B  , 

AUTHOR   OF   TIIE    "YOUNG  LADY'S   GUIDE,'5    ETC. 


ELEVENTH    EDITION. 


BOSTON: 

GOULD    AND    LINCOLN. 
1853. 


Entered  according  to  Act  of  Congress,  in  the  year  1846,  by 

GOULD,  KENDALL,  AND  LINCOLN, 

fn  the  Clerk's  Office  of  the  District  Court  for  the  District  of 
Massachusetts. 


STEREOTYPED  AT  THE 
BOSTON  STEREOTYPE  FOUNDRY. 


PREFACE. 


"  WHO  reads  a  preface  ?  "  Many  do  not , 
but  jump  at  once  into  the  middle  of  a 
bock  But  it  is  well  to  know  something 
about  a  book,  before  reading  it;  and  who 
so  likely  to  give  you  information  respecting 
the  contents  of  a  book  as  the  Author  him- 
self? I  wish  to  see  the  youth  of  my 
country  come  forward  upon  the  stage  of 
life,  models  of  excellence,  with  characters 
formed  for  the  times  in  which  they  are  to 
act.  How  much  influence  my  book  may 
have,  in  securing  such  a  result,  I  cannot 
tell ;  but  my  design  in  writing  it  has  been, 
to  contribute  something  toward  forming 
the  character  of  some  of  those  who  are  to 

be  our  future  electors,  legislators,  governors, 

* 

101792 


PREFACE. 


judges,  ministers,  lawyers,  and  physicians, 
—  after  the  best  model ;  and,  from  the  kind 
reception  of  my  former  attempts  to  benefit 
American  youth,  1  trust  they  will  give  a 
candid  hearing  to  the  few  hints  contained 
in  the  following  pages.  It  is  intended  for 
boys,  —  or,  if  you  please,  for  young  gentle- 
men,—  in  early  youth,  from  eight  or  ten  to 
fifteen  or  sixteen  years  of  age.  It  covers 
substantially  the  same  ground  occupied  by 
a  work  for  girls  issued  simultaneously  with 
it ;  and  some  of  the  chapters  are  identical 
in  the  two  books,  while  others  are  entirely 
different,  and  some  partially  so.  It  is  the 
hope  of  the  Author,  that  every  one  who 
**eads  it,  will  strive  to  be  a  man,  in  the 
highest  sense  of  the  term. 

JANUARY,  1847 


CONTENTS. 


I.     ON  CHILDHOOD  AND  YOUTH 7 

II      NATURE  AND  OBJECTS  OF  EDUCATION 12 

III.  PIETY,  AS    THE    SPRING    OF    ACTION    AND 

REGULATOR  OF  THE  SOUL 17 

IV.  FILIAL  PIETY 24 

V.     TREATMENT    OF    BROTHERS    AND    SISTERS 

AND  OTHERS  IN    THE    FAMILY 37 

VI.  BEHAVIOR  AT  SCHOOL 45 

VII.  BEHAVIOR  AT  TABLE 51 

VIII.  BEHAVIOR  AT  FAMILY  WORSHIP 56 

IX.  PRIVATE  PRAYER 59 

X.  KEEPING  THE  SABBATH 64 

XI.  HABITS v 83 

XII.  EDUCATION  OF  THE  BODY 100 

XIII.  ON  USEFUL  LABOR 109 

XIV.  EDUCATION  OF  THE  HEART 121 

XV.,  EDUCATION  OF  THE  MIND 145 

XVI.     READING 155 

XVII.    WRITING 161 

1*  * 


O  CONTENTS. 

XVIII.     INDOLENCE 165 

XIX.     ON  DOING  ONE  THING  AT  A  TIME 168 

XX.       ON   FINISHING  WHAT  IS  BEGUN 170 

XXI.     CHOICE  OF  SOCIETY  AND  FORMATION  OF 

FRIENDSHIPS 172 

XXII-     BAD  COMPANY  AND  MISCHIEVOUSNESS..  176 

XXIII.  ON  AMUSEMENTS 181 

XXIV.  GOVERNMENT  OF  THE  TONGUE 192 

XXV.     ON  THE  ART  OF  AGREEABLE  AND  PROF- 

ITABLE  CONVERSATION 198 

XXVI.     INQ.UISITIVENESS 206 

XXVII.     ON  THE  IMPORTANCE  OF  BEING  ABLE  TO 

SAY  No 209 

XXVIII.     ON  BEING  USEFUL 212 

XXIX.     ON  BEING  CONTENTED 216 

XXX      UNION  OF  SERIOUS  PIETY  WITH  HABIT- 
UAL CHEERFULNESS 220 


HOW  TO  BE  A  MAN. 


CHAPTER  I. 

ON    CHILDHOOD    AND    YOUTH. 

IN  one  sense,  very  young  persons  are  apt  to 
think  too  much  of  themselves  —  in  another,  not 
enough.  When  they  think  they  know  more  than 
their  parents  and  teachers,  or  other  elderly  peo- 
ple, and  so  set  up  to  be  bold  arid  smart,  then  they 
think  too  much  of  themselves.  It  used  to  be 
said,  when  I  was  a  boy,  that  "Young  folks  think 
old  folks  are  fools ;  but  old  folks  know  young 
folks  are  fools."  Although  I  would  be  very  far 
indeed  from  calling  you  fools,  because  you  have 
already  acquired  much  knowledge,  and  have  the 
capacity  for  acquiring  much  more,  yet,  with  ref- 
erence to  such  knowledge  as  is  acquired  by  ex- 
perience ,  and  in  comparison  with  what  there  is 
to  be  known,  there  is  "  more  truth  than  poetry" 


8  THE    GREAT    ELM. 

in  the  old  adage.  But,  when  young  people  sup- 
pose it  is  of  no  consequence  what  they  do,  or 
how  they  behave,  because  they  are  young,  then 
they  do  not  think  enough  of  themselves.  Should 
you  see  a  man  riding  with  a  little  stick  for  a 
whip,  you  would  not  think  his  stick  worth  your 
notice  at  all ;  but  the  biggest  tree  that  ever  I 
saw  grew  from  a  little  willow  stick  that  a  man 
rode  home  with,  and  then  planted  in  his  garden. 
You  have  sat  under  the  beautiful  shade  of  a 
great  elm-tree ;  and  when  you  have  looked  upon 
its  tall,  majestic  trunk,  and  its  great  and  strong 
branches,  with  their  ten  thousand  little  limbs 
waving  gracefully  before  the  wind,  you  have 
been  filled  with  admiration  and  delight.  "  What 
a  mighty  tree  !  "  you  say;  "  I  wonder  how  long  it 
has  been  growing."  But  the  seed  of  that  tree, 
when  it  was  planted,  many  years  ago,  was  nc 
bigger  than  a  mustard-seed ;  and  if  you  had  seen 
the  little  tiny  sprout  that  your  grandfather  was 
tying  up  with  so  much  care,  when  it  was  a  few 
years  old,  you  would  have  wondered  that  a  man 
should  think  so  much  of  such  an  insignificant 
twig.  But,  if  he  had  let  it  grow  up  as  it  began, 
without  any  care,  it  never  would  have  been  the 
stately  tree  it  is  now.  That  was  the  most  im- 
portant period  in  its  life,  when  it  was  a  little  twig. 


LITTLE    THLNGS. 


It  began  to  lean  over,  and  grow  crooked  and 
ugly.  If  it  had  not  been  trained  up  then,  it 
would  have  continued  to  grow  worse  and  worse ; 
and,  after  it  had  grown  to  be  a  tree,  it  could  not 
have  been  straightened  at  all.  Now,  you  are,  in 
some  respects,  like  this  little  twig.  You,  too, 
have  just  begun  to  be ;  and  now  your  character 
is  pliable,  like  the  young  tree.  But,  unlike  it, 
your  being  is  to  have  no  end.  Instead  of  grow- 
ing a  few  hundred  years,  like  a  great  tree,  you 
are  to  live  forever.  And  every  thing  that  you 
do  now  must  have  an  influence  in  forming  your 
character  for  your  whole  being.  In  this  latter 
sense,  you  cannot  think  too  much  of  yourself; 
for  you  are  the  germ  of  an  immortal  being. 

Did  you  ever  stand  by  the  shore  of  a  placid 
lake  or  pond,  in  a  calm,  sunny  day,  and  throw  a 
little  stone  into  its  smooth,  silvery  waters?  Did 
you  observe  how,  first,  a  little  ripple  was  formed 
around  the  place  where  it  struck,  and  this  was 
followed  by  a  wave,  and  then,  beyond,  another, 
and  another,  till  the  whole  surface  of  the  water 
was  disturbed  ?  It  was  a  very  little  thing  that 
you  did;  and  yet  it  agitated  a  great  body  of 
water.  So  it  is  with  childhood  and  youjdi ;  ihe 
most  insignificant  action  you  perform,  in  its  in- 
fluence upon  your  character,  will  reach  through 
the  whole  period  of  your  existence. 


10  MANLINESS. 

It  will  not  do  for  you  to  say,  ' '  It  is  no  matter 
how  I  behave  now :  I  shall  do  differently  when  I 
am  a  man."  "  But  would  you  have  a  little  boy 
act  like  a  man?"  Not  exactly.  I  would  not 
have  him  affect  the  man,  and  appear  as  though 
he  thought  himself  a  full-grown  gentleman.  I 
would  not  have  him  imitate  the  toad,  which 
undertook  to  swell  to  the  size  of  an  ox,  and  in 
the  operation  burst  open.  But,  I  would  have 
him  manly  in  his  childishness.  I  would  have 
him  courageous,  to  meet  difficulties,  noble  and 
generous  in  his  feelings  and  actions,  and  cour- 
teous in  his  manners,  always,  in  all  companies, 
and  in  all  places,  behaving  in  a  manner  be- 
coming a  person  of  his  age.  A  well-bred  boy, 
who  knows  what  is  becoming  and  proper,  and 
carries  it  out  in  his  behavior,  is  already  a  gentle- 
man. But  the  mischievous,  rude,  unmannerly 
lad,  who  pays  no  regard  to  propriety  of  conduct, 
will  never  be  a  gentleman.  And  a  boy  who  has 
the  courage  to  face  difficulties,  and  the  energy 
and  perseverance  to  accomplish  what  he  under- 
takes, is  already  a  man;  while  the  indolent, 
cowardly,  "  /  can't "  boy,  will  never  be  a  man.  It 
is  my  disire,  in  this  book,  to  lead  you  to  the  for- 
mation of  a  solid,  energetic,  manly  character, 
combined  with  true  gentility  of  manners ;  and 
then  you  will  be  both  a  man  and  a  gentleman. 


THE    FAIRY    WORLD. 


11 


Very  young  persons  sometimes  live  in  an  ideal 
world.  What  they  imagine  in  their  plays  seems 
real.  They  have  a  little  fairy  world  in  their 
minds,  in  which  they  live  more,  and  take  greater 
delight,  than  they  do  in  what  is  real  and  true. 
To  this  I  do  not  object,  within  certain  bounds; 
but  often  it  becomes  a  passion,  so  that  they  lose 
all  relish  for  sober,  every-day  life.  For  such 
creatures  of  fancy  real  life  is  too  dull,  and  what 
concerns  realities,  too  grave.  Perhaps  they  will 
not  like  my  book,  because  it  treats  of  things  true 
and  real.  But  I  beg  them  to  consider  that, 
through  the  whole  of  their  being,  they  are  to  be 
concerned  chiefly  with  realities ;  and  therefore, 
to  do  them  substantial  good,  we  must  speak  to 
them  of  things  real,  and  not  of  those  airy  things 
that  belong  to  the  fairy  land.  But  real  things 
are,  truly,  more  interesting  than  the  creations  of 
fancy.  The  things  of  fancy  interest  you  more 
only  because  they  appear  new  and  less  common. 
A  person  who  has  always  lived  in  the  country, 
and  is  used  to  sitting  under  the  wide-spreading, 
shady  tree,  would  be  more  pleased  with  the  pic- 
ture of  a  tree  than  with  a  tree  itself.  But  one 
brought  up  in  the  city  would  cast  away  the  pic- 
ture, and  hasten  to  enjoy  the  cool  shade  of  the 
beautiful  tree.  A  castle  in  the  air  may  please 
the  fancy ;  but  you  want  a  real  house  to  live  in 


12 


CHAPTER   II. 

NATURE    AND    OBJECTS    OF    EDUCATION. 

PERHAPS  some  of  my  readers,  when  they  see 
the  title  of  this  chapter,  will  think  only  of  con- 
finement in  school,  of  books,  and  of  hard  study, 
and  so  be  inclined  to  pass  over  it,  as  a  dry  sub- 
ject, which  they  have  so  much  to  do  with,  every 
day,  that  they  have  no  wish  to  think  of  it  in  a 
moment  of  relaxation.  But  I  beg  them  to  stop  a 
minute,  and  not  throw  me  away,  among  the  old 
school-books,  till  they  have  heard  me  through. 
I  assure  them  that  I  use  the  term  education  in  a 
far  different  sense.  I  think  it  means  much  more 
than  going  to  school  and  studying  books.  This 
is  only  a  small  part  of  education.  Mr.  Walker 
defines  education,  "  The  formation  of  manners 
in  youth.''  But  this  is  a  very  imperfect  defini- 
tion ;  and  I  am  afraid  there  may  be  found  some 
who  would  even  doubt  whether  education  has 
any  thing  to  do  with  manners.  Mr.  Webster 
gives  a  better  definition  :  —  "  Education  compre- 
nends  all  that  series  of  instruction  and  discipline 
*vhich  is  intended  to  enlighten  the  understand- 


FORMATION    OF    CHARACTER.  13 

ing,  correct  the  temper,  and  form  the  manners 
and  habits  of  youth,  and  fit  them  for  usefulness 
in  their  future  stations ;  "  —  all,  in  fact,  that  is 
necessary  to  make  a  man  or  a  woman  —  a  gentle- 
man or  a  lady. 

The  original  root,  from  which  the  word  edu- 
cation is  derived,  means  to  lead  out,  to  conduct, 
to  form,  to  fashion,  to  beat  out,  to  forge.  It 
was  used  with  reference  to  the  forging  of  an  in- 
strument out  of  a  piece  of  metal,  or  the  chisel- 
ling of  a  statue  out  of  a  block  of  marble.  This 
furnishes  a  good  illustration  of  my  ideas  of  edu- 
cation. It  is  a  process  by  which  a  character  is 
formed  out  of  rude  or  unwrought  materials.  It 
is  not  confined  to  mere  school  learning.  A  per- 
son may  be  very  learned,  and  yet  not  half  edu- 
cated. There  are  many  steps  in  the  process. 
The  ore  must  first  be  dug  up  by  the  miner; 
then  smelted  at  the  furnace,  and  the  metal  sepa- 
rated from  the  dross ;  then  wrought  into  bars  at 
the  foundry;  afterwards  forged  by  the  smith; 
and  then,  finally,  polished  by  the  finisher.  The 
marble  must  first  be  quarried,  or  blasted  out  of 
the  ledge ;  then  cut  into  blocks ;  then  trans- 
ported ;  then  wrought  with  the  hammer  and  chis- 
el ;  and  finally,  polished.  This  gives  a  good 
idea  of  education.  It  is  not  merely  what  is  done 
to  form  the  character  in  school;  but  it  comprises 
2 


14  FORMATION    OF    CHARACTER. 

all  the  influences  which  are  exerted  upon  the 
young,  in  training  them  up  and  forming  their 
characters.  Education  begins  in  the  family.  It 
is  carried  forward  in  the  school.  It  is  affected, 
for  good  or  for  evil,  by  the  influence  of  public 
worship,  lectures,  books,  amusements,  scenery, 
companions,  &c.  In  all  places  and  circum- 
stances, something  is  doing  towards  the  form 
ation  of  character. 

Yet  there  is  one  important  respect  in  which 
education,  or  the  formation  of  character,  differs 
essentially  from  the  process  described  in  this 
illustration.  The  block  of  marble,  or  the  piece 
of  mot  a),  is  passive;  the  whole  process  is  per- 
formed upon  it  by  another.  But  no  person  can 
be  educated  in  this  way ;  every  one  that  is 
educated  must  be  active.  You  may  be  drilled 
through  all  the  schools,  and  have  every  advan- 
tage at  home  and  in  society ;  and  yet,  without 
your  own  active  cooperation,  you  can  ne\er  be 
educated.  But,  if  you  are  determined  to  be  edu- 
cated, you  will  turn  every  thing  to  some  account. 
Every  thing  will  be  a  school  to  you ;  for  you  will 
make  contributions  to  your  stock  of  knowledge 
from  every  object  you  see ;  and  by  seeking  to 
act  discreetly,  wisely,  and  correctly,  in  every 
place,  you  will  be  constantly  forming  good 
habits.  Like  the  little  busy  bee,  you  will  suck 


SELF-EDUCATION.  15 

honey  from  every  flower.  You  will  commune 
with  your  own  heart  upon  your  bed,  and  exercise 
your  powers  of  thought  in  useful  meditation. 
You  will  converse  with  God  in  your  secret  place, 
and  seek  wisdom  of  Him  who  has  promised  to 
give  liberally  to  those  that  ask.  In  company, 
you  will  be  more  ready  to  hear  than  to  speak ; 
and  you  will  never  meet  with  any  so  ignorant 
but  you  may  learn  from  them  some  useful  les- 
sons. You  will  exercise  your  mind  upon  every 
person  and  object  you  meet.  You  will  study 
philosophy  in  the  fields,  by  the  brooks,  on  the 
hills,  in  the  valleys,  and  upon  the  broad  canopy 
of  heaven.  It  has  been  well  observed,  that  the 
difference  between  a  wise  man  and  a  fool  is,  that 
one  goes  through  the  world  with  his  eyes  wide 
open,  while  the  other  keeps  them  shut. 
•  You  will  perceive,  then,  that  your  education 
is  continually  going  on,  whether  you  think  of  it 
or  not.  Your  character  is  constantly  forming. 
It  is  your  business  to  keep  out  of  the  way  of  bad 
influences,  and  submit  yourself  to  the  moulding 
of  the  good.  Keep  in  mind  the  great  truth  that 
you  are  forming  a  character  for  eternity.  Some 
years  ago,  there  were  found  on  the  banks  of  the 
Mississippi  River  the  tracks  of  a  human  being, 
deeply  imprinted  in  the  solid  rock.  These 
tracks  were  made  in  the  soft  clay,  which  in  time 


16  FOOT    PRINTS. 

became  hardened,  and  formed  into  stone;  —  now 
the  impression  is  immovable.  You  now  re- 
semble this  soft  clay.  Every  thing  with  which 
you  come  in  contact  makes  an  impression.  But, 
as  you  grow  older,  your  character  acquires  solid- 
ity, and  is  less  and  less  affected  by  these  influ 
ences,  till  at  length  it  will  be  like  the  hard  stone, 
and  the  impressions  made  upon  you  at  this  sea- 
son will  become  confirmed  habits. 

All  the  impressions  made  upon  your  character 
ought  to  be  such  as  will  not  need  to  be  removed. 
Washington  Allston,  the  great  painter,  had  been 
a  long  time  at  work  on  a  most  magnificent  paint- 
ing. He  had  nearly  completed  it,  when  his  keen 
eye  discovered  some  defects  in  a  portion  of  the 
piece.  He  hastily  drew  his  rough  brush  over 
that  portion  of  the  picture,  intending  to  paint  it 
anew.  But  in  the  midst  of  his  plans,  death  seized 
him,  and  his  painting  remains,  just  as  he  left  it 
No  other  person  can  carry  out  the  conception 
that  was  in  his  mind.  If  you  allow  wrong  im 
pressions  to  be  made  upon  your  forming  charac- 
ter, death  may  meet  you  with  his  stern  mandate, 
and  fix  them  forever,  as  immovable  as  it  left  the 
rough  print  of  the  coarse  brush  upon  Allston's 
canvass. 


17 


CHAPTER  III. 

PIETY,    AS    THE     SPRING    OF     ACTION,    AND     REGU- 
LATOR   OF    THE    SOUL. 

A  WATCH,  to  one  who  had  never  seen  such  a 
piece  of  mechanism  before,  would  be  a  great 
wonder.  It  is  an  object  of  much  curiosity  to  the 
natives  of  savage  and  barbarous  tribes,  visited 
by  the  missionaries.  It  seems  to  speak  and 
move,  as  though  instinct  with  life.  I  have  read. 

'  O  ' 

somewhere,  of  a  poor  savage,  who,  seeing  a 
white  man's  watch  lying  on  the  ground,  and 
hearing  it  tick,  supposed  it  to  be  some  venomous 
reptile,  and,  with  a  stone,  dashed  it  in  pieces.  A 
watch  is  an  object  of  no  less  wonder  to  a  child. 
Children  are  full  of  curiosity,  as  my  readers  well 
know.  They  wish  to  examine  every  thing  they 
see — to  take  it  in  pieces,  and  see  how  it  is 
made.  I  dare  say  my  readers  remember  the 
time  when  they  sat  on  their  father's  knee,  and 
modestly  requested  him  to  show  them  the  little 
wheels  of  his  watch. 

If  I   could   sit  down  with  my  young  friends, 
and  take  my  watch  in  pieces,  I  would  teach  them 
2* 


18  THE    WATCH. 

a  useful  lesson.  I  would  show  them  how  a 
watch  resembles  a  human  being.  There  is  the 
case,  which  may  be  taken  off,  and  put  by  itself, 
and  still  the  watch  will  go  as  well  as  ever.  In 
this  respect,  it  is  like  the  human  body.  Death 
separates  it  from  the  soul,  and  yet  the  soul  re- 
mains, with  all  its  active  powers.  It  still  lives. 
The  inside  of  the  watch,  too,  resembles  the  soul. 
It  has  a  great  .many  different  parts,  *all  working 
together  in  harmony — a  great  many  wheels,  all 
moving  in  concert.  So  the  soul  has  a  great 
many  different  powers  or  faculties,  all  designed 
to  operate  in  concert  with  each  other,  as  the 
understanding,  the  judgment,  the  conscience,  the 
will,  the  affections,  the  memory,  the  passions t 
desires,  &c. ;  and  each  one  of  these  has  a 
part  to  act,  as  important  for  the  man  as  the 
several  wheels  and  springs  of  the  watch.  If 
every  part  of  the  watch  is  in  order,  and  in  its 
proper  place,  it  will  keep  exact  time;  but,  if  one 
wheel  gets  disordered,  it  will  derange  the  whole. 
The  secret  power  that  moves  the  watch  is  un- 
perceived.  If  you  examine,  you  will  see  a  large 
wheel,  with  a  smooth  surface,  round  which  is 
wound  a  long  chain,  attached  to  another  wheel, 
with  ridges  for  the  chain  to  run  upon.  Inside 
of  the  first-named  wheel  is  the  main-spring, 
which,  by  means  of  the  chain,  moves  the  whole 


THE    BALANCE-WHEEL.  19 

machinery.  The  WILL  is  the  main-spring  of 
the  soul.  By  a  mysterious,  invisible  chain,  it 
ho.ds  all  the  powers  of  the  soul  and  body  at  its 
command.  Not  only  the  operations  of  the  mind, 
but  the  motions  of  the  body  are  controlled  by 
the  will. 

But,  if  there  were  no  check  upon  the  main- 
spring of  the  watch,  it  would  not  give  the  time 
of  day.  It  would  set  all  the  wheels  in  rapid  mo- 
tion, and  in  a  few  moments  the  watch  would 
run  down.  To  prevent  this,  there  is  a  balance- 
wheel,  which  turns  backwards  and  forwards,  by 
means  of  a  fine  spring,  called  the  hair-spring, 
and  so  keeps  the  whole  machinery  in  a  regular 
motion.  To  this  is  attached  a  little  lever,  called 
the  regulator,  which,  by  a  gentle  touch,  works 
on  this  delicate  spring,  so  as  to  move  the  balance- 
wheel  faster  or  slower,  as  the  case  may  be,  to 
make  the  movement  exact  and  regular. 

Now,  if  there  were  no  checks  on  the  will,  it 
would  run  on  impetuously  in  its  course,  without 
regard  to  consequences.  And  this  we  often  see 
in  persons  called  wilful,  self-willed,  headstrong. 
Children  are  often  so ;  if  let  alone,  their  stub- 
born will  would  lead  them  to  rush  on  headlong  to 
their  own  destruction.  Without  meaning  to  be 
very  accurate  in  these  illustrations,  I  shall 
call  judgment  the  balance-wheel.  This  is  the 


20  THE    REGULATOR. 

faculty  which  perceives,  compares,  and  decides, 
keeps  the  mind  balanced,  and  prevents  its  run- 
ning to  extremes  either  way. 

The  hair-spring  and  regulator  of  the  watch 
I  shall  compare  with  conscience.  A  very  slight 
touch  of  the  regulator  moves  the  hair-spring,  and 
gives  a  quicker  or  a  slower  motion  to  the  balance- 
wheel.  But,  if  the  watch  is  out  of  order,  often- 
times the  movement  of  the  regulator  has  no  effect 
upon  it.  So,  when  the  soul  is  in  order,  a  very 
slight  touch  of  conscience  will  affect  the  judg- 
ment and  regulate  the  will.  But  often,  the  soul 
is  so  much  out  of  order ,  that  conscience  will  have 
no  effect  upon  it. 

But  who  touches  the  regulator  of  the  watch  ? 
There  is  nothing  in  the  watch  itself  to  do  this. 
The  power  that  moves  the  regulator  is  applied  to 
it.  So,  the  conscience  is  moved.  The  Word  of 
God  enlightens  the  conscience,  and  the  Spirit  of 
God  applies  the  word.  And  this  brings  me  to 
the  point  which  I  had  in  my  mind  when  I  began 
this  chapter.  What  a  poor  thing  a  watch  is. 
when  it  is  out  of  order.  It  is  of  no  use.  A 
watch  is  made  to  keep  the  time  of  day ;  but, 
when  it  is  out  of  order,  it  will  keep  no  time. 
Or,  if  it  is  in  order,  and  yet  not  regulated,  it 
will  not  keep  the  right  time. 

Now  until  the  heart  is  changed  by  the  grace 


THE    SPRING    OF    ACTION.  1 

of  God,  the  soul  is  out  of  order.  It  does  not 
answer  the  purpose  for  which  it  was  made.  The 
will  is  wrong ;  the  judgment  is  wrong ;  the  con- 
science is  wrong.  And,  whatever  cultivation 
may  be  bestowed  upon  the  mind,  it  will  not  act 
aright.  In  the  very  beginning,  then,  you  want 
piety,  as  the  main-spring  of  action,  and  the  reg- 
ulator of  the  soul.  Without  this,  you  are  not 
prepared  to-  begin  any  thing  aright.  Indeed, 
without  it,  you  have  no  sufficient  motive  to 
action.  You  seem  to  be  toiling  and  laboring 
and  wearying  yourself  for  nothing.  But  piety 
towards  God  gives  a  new  impulse  to  the  mind. 
When  you  set  out  to  improve  your  mind,  if  you 
have  no  piety,  the  object  to  be  gained  by  it  is 
very  small.  It  can  secure  to  you  no  more  than, 
perhaps,  a  little  additional  enjoyment,  for  the 
brief  space  you  are  to  continue  in  this  world. 
But  piety  opens  to  you  a  wide  field  of  useful- 
ness in  this  life,  and  the  prospect  of  going  for- 
ward in  the  improvement  of  your  mind  as  long 
as  eternity  endures.  It  must,  therefore,  give  a 
new  spring  and  vigor  to  all  the  faculties  of  the 
soul.  It  does  more.  It  regulates  the  ^  powers 
of  the  mind,  and  the  affections  of  the  heart,  and 
gives  a  right  direction  to  them  all. 

I  would  persuade  you,  then,  as  the   first  and 
great   thing,   to   seek    God.      Remember    what 


22      THE  FOUNDATION  OF  CHARACTER. 

Christ  has  said,  —  "  Seek  ye  first  the  kingdom  o. 
God  and  his  righteousness,  and  all  these  things 
shall  be  added  unto  you."  Here  is  the  promise 
that  you  shall  have  all  else  that  is  needful,  if 
you  seek  God  first.  Yield  your  heart  to  him, 
and  have  his  kingdom  set  up  there.  Let  him 
rule  in  your  heart,  and  devote  yourself  to  his 
service,  and  he  will  supply  all  your  need.  This, 
also,  will  give  a  right  direction  to  all  your  facul- 
ties, arid  lay  a  good  foundation  of  character. 
But,  without  it,  you  will  be  like  a  watch  without 
a  balance-wheel  or  a  regulator ;  you  will  be  fit 
neither  for  this  life  nor  that  which  is  to  come. 
And,  it  is  of  the  utmost  importance  that  you 
should  become  pious  now,  while  you  are  young. 
If  you  would  form  a  good  character,  you  must 
have  a  good  foundation  laid  at  the  beginning. 
Nothing  but  this  can  make  a  good  foundation. 
All  your  habits  ought  to  be  formed  and  settled 
upon  religious  principles.  Religious  motives 
should  enter  into  all  your  efforts  to  improve 
your  mind  and  cultivate  your  affections.  And, 
should  you  neglect  religion  now,  and  afterwards, 
by  the  grace  of  God,  be  led  to  devote  yourself 
to  him,  you  will  find  it  hard  and  difficult  to 
overcome  the  wrong  habits  of  mind  and  conduct 
which  you  will  have  formed. 

Piety,  then,  is  the  firsi  ^hing  to  be  considered, 


PIETY    THE    FIRST    THING.          '  23 

in  the  formation  of  character.  And  remember, 
also,  that  you  are  forming  character /or  eternity; 
and  that  your  whole  being,  through  a  never  end- 
ing existence,  is  to  be  affected  by  the  character 
which  you  form  now  in  your  childhood  and  youth. 
If  you  lay  the  foundation  of  your  character  now 
in  the  love  and  fear  of  God,  it  will  rise  higher 

7  O 

and  higher,  in  excellence,  beauty,  and  lovei;- 
ness,  for  ever  and  ever.  But  if  you  lay  the 
foundation  in  selfishness  and  sin,  and  build  ac- 
cordingly, it  will  forever  be  sinking  lower  in 
degradation  and  deeper  in  wretchedness. 


24 


CHAPTER  IV. 

FILIAL   PIETY. 

NEXT  to  your  duty  to  God  comes  your  duty 
to  your  parents ;  and  you  can  never  form  an 
excellent,  amiable,  and  lovely  character,  unless 
the  foundation  of  it  is  laid  in  filial  piety,  as 
well  as  in  piety  towards  God.  Solomon  says  to 
the  young,  "  Hear  the  instruction  of  thy  father, 
and  forsake  not  the  law  of  thy  mother ;  for 
they  shall  be  an  ornament  of  grace  unto  thy 
head,  and  chains  about  thy  neck."  Nothing  will 
make  you  appear  so  lovely  in  the  eyes  of  others 
as  a  dutiful  behaviour  towards  your  parents; 
and  nothing  will  make  you  appear  so  unamiable 
and  unlovely  as  a  disrespectful,  disobedient  car- 
riage towards  them.  No  ornament  sits  so  grace- 
fully upon  youth  as  filial  piety;  no  outward 
adorning  can  compare  with  it. 

Filial  piety  calls  into  exercise  feelings  to- 
wards your  parents,  similar  to  those  which  piety 
towards  God  calls  into  exercise  towards  him ; 
such  as  esteem  and  veneration  of  his  character, 
love  to  his  person,  confidence  in  his  word,  sub- 


GRATITUDE.  25 

mission  to  his  authority,  and  penitence  for  of- 
fences against  him.  When  the  heart  is  hab.'tu- 
ated  to  the  exercise  of  these  feelings  towards 
parents,  it  is  prepared  the  more  readily  to  exer- 
cise them  towards  God.  The  promises  which 
God  has  made  to  those  who  honor  their  parents, 
and  his  threatenings  against  those  who  dishonor 
them,  are  similar  to  those  which  he  has  made 
respecting  honor  and  obedience  to  himself.  You 
owe  it,  therefore,  to  God,  to  exercise  filial  piety, 
because  he  has  required  it,  and  because  it  is 
one  of  the  means  he  employs  to  cultivate  piety 
towards  himself.  Gratitude,  also,  should  lead 
to  filial  piety,  as  well  as  to  piety  towards  God ; 
for  what  God  is  to  man,  only  in  a  lower  sense, 
the  parent  is  to  his  child.  Your  parents  are, 
under  God,  the  authors  of  your  being.  The 
greater  part  of  parents'  lives  is  spent  in  rearing 
supporting,  and  educating  their  children.  For 
this  they  wear  out  their  strength  in  anxious  care 
and  toil ;  they  watch  beside  the  bed  of  their 
chLdren  when  they  are  sick,  with  tender  solici- 
tude and  sleepless  vigilance ;  they  labor  to  pro- 
vide for  them.  But  good  parents  are,  most  of  all, 
anxious  that  their  children  should  grow  up  intel- 
ligent and  virtuous,  pious  and  happy.  There  is 
no  being  but  God  to  whom  children  are  so  much 
indebted  as  to  a  faithful  parent;  and  almost  al 
3 


26  HABIT    OF    SUBMISSION. 

the  blessings  that  God  bestows  upon  them  come 
through  their  parents. 

Filial  piety  has  great  influence  on  future  char- 
acter. One  who  has  never  been  in  the  habit  of 
submitting  to  others,  will  always  be  headstrong 
and  self-willed ;  and  such  a  character  nobody 
loves.  You  cannot  always  do  as  you  please  ;  and, 
if  such  is  your  disposition,  you  will  always  be 
unhappy  when  your  will  is  crossed.  You  will 
be  unwilling  to  submit  to  necessary  restraints, 
and  this  will  irritate,  and  keep  you  in  misery  ; 
for  you  will  never  see  the  time  in  your  life  when 
you  will  be  so  entirely  independent  of  others 
that  you  can  have  your  own  way  in  every  thing. 
Even  the  king  on  his  throne  cannot  do  this. 
But,  if  you  have  always  been  in  the  habit  of 
submitting  to  your  parents,  these  necessary  re- 
straints will  be  no  burden.  If,  then,  you  would 
be  respected,  beloved,  and  happy,  when  you 
grow  up  and  take  your  place  in  society,  you 
must  honor  your  parents.  Cultivate  the  habit 
of  submission  to  their  authority ;  of  respectful 
attention  to  their  instructions ;  and  of  affection 
and  reverence  to  their  persons.  These  are  the 
habits  that  will  make  you  respected,  beloved, 
and  happy.  But  as  God  has  joined  a  curse  to 
parental  impiety,  so  he  makes  it  punish  itself. 
And  thus  you  will  find  that  it  is  generally  fol- 


FEELINGS    TOWARD    PARENTS.  A  i 

lowed  with  the  most  dreadful  consequences.  Of 
this  I  might  give  many  painful  examples ;  but 
the  narratives  would  swell  my  book  to  an  im- 
moderate size. 

The  wnole  duty  of  children  to  parents,  is  ex- 
pressed by  God  himself  in  one  word  —  HONOR. 
This  word  is  chosen,  with  great  felicity,  to  ex- 
press all  the  various  duties  of  children  toward 
their  parents.  There  is  a  great  deal  of  meaning 
in  this  little  word,  honor. 

Do  you  ask,  "  How  shall  I  honor  my  pa- 
rents 1 "  In  the  first  place,  you  must  honor 
them  in  your  heart,  by  loving  and  reverencing 
them,  and  by  cultivating  a  submissive,  obedient 
disposition.  It  is  not  honoring  your  parents,  to 
indulge  an  unsubmissive,  turbulent  spirit.  To 
be  angry  with  your  parents,  and  to  feel  that  their 
lawful  commands  are  hard  or  unreasonable,  is 
dishonoring  them.  The  authority  which  God 
has  given  your  parents  over  you  is  for  your 
good,  that  they  may  restrain  you  from  evil  and 
hurtful  practices,  and  require  you  to  do  what 
will  be,  in  the  end,  for  your  benefit.  When  they 
restrain  you,  or  require  you  to  do  what  is  not 
pleasing  to  you,  they  have  a  regard  to  your  best 
interests.  To  be  impatient  of  restraint,  and  to 
indulge  hard  feelings  toward  them,  is  doing  them 
great  dishonor.  If  you  could  read  the  hearts  of 


28  HONORING    PARENTS    IN    WORD. 

your  parents,  and  see  what  a  struggle  it  costs 
them  to  interfere  with  your  inclinations,  you 
would  feel  differently.  But  these  rebellious  feel- 
ings of  yours  are  not  only  against  your  parents, 
but  against  God,  who  gave  them  this  authority 
over  you. 

Children  also  honor  or  dishonor  their  parents 
by  their  words.  You  honor  them,  by  addressing 
them  in  respectful  language,  and  in  a  tone  of 
voice  indicating  reverence  and  submission,  giv- 
ing them  those  titles  that  belong  to  their  su- 
perior station.  An  example  of  this  we  have  in 
the  answer  of  Samuel  to  what  he  supposed  the 
call  of  Eli,  —  "  Here  am  I,"  —  a  form  of  speech 
used  by  servants  to  their  masters,  and  implying 
attention  to  what  was  said,  and  a  readiness  to 
execute  what  was  commanded.  But  parents  are 
dishonored,  when  their  children  answer  them 
gruffly,  or  speak  in  a  sharp,  positive,  angry,  or 
self-important,  tone;  or  when  they  neglect  to 
accompany  their  address  with  the  usual  titles  of 
respect,  but  speak  out  bluntly,  "  Yes"  or  "  No." 
This  shows  the  state  of  the  heart.  And  I  think 
the  reason  why  it  is  so  difficult,  in  these  days,  to 
teach  children  to  say,  "Yes,  sir,"  "  No,  ma'am," 
&c.,  is,  that  they  do  not  feel  in  their  hearts  the 
respect  which  these  terms  imply.  You  will  per- 
ceive, by  this  remark,  that  J  have  no  respect  for 


ATTENTION    TO    INSTRUCTION.  '29 

tht  notion  which  prevails,  in  some  quarters,  that 
these  expressions  are  not  genteel. 

Children  likewise  dishonor  their  parents,  when 
they  answer  back,  and  argue  against  their  com- 
mands, or  excuse  themselves  for  not  obeying. 
It  is  as  much  as  to  say,  they  are  wiser  than  their 
parents  —  which  is  doing  them  a  great  dishonor. 
To  speak  to  them  in  disrespectful,  reproachful, 
or  passionate  language,  or  to  speak  of  them  or 
their  authority  in  such  language  to  others,  is 
also  a  great  offence  against  their  honor.  Under 
the  law  of  Moses,  God  punished  this  offence  in 
the  same  manner  that  he  did  blasphemy  against 
himself:  — "  He  that  curseth  his  father  or  his 
mother  shall  surely  be  put  to  death."  This 
shows  what  a  great  offence  it  is  in  his  sight. 

Another  way  in  which  you  honor  your  pa- 
rents is,  by  giving  respectful  attention  to  their 
instruction  and  counsels.  God  has  committed 
your  instruction  and  training  to  them ;  and  when 
they  teach  or  advise  you  according  to  the  Scrip- 
ture, their  instructions  are  the  voice  of  God  to 
you.  If  you  despise  their  instruction,  you  cast 
contempt  upon  God,  who  speaks  through  them, 
and  who  says,  "  My  son,  hear  the  instruction  of 
thy  father,  and  forsake  not  the  law  of  thy  moth- 
er." It  is  very  natural  for  children  to  wish  to 
follow  their  own  inclinations.  The  impetuosity 


30  CONFIDENCE    IN    PARENTS 

of  youth  would  hurry  them  on,  heedlessly,  in  the 
high-road  to  ruin.  And,  often,  they  despise  the 
wholesome  instruction  and  advice  of  their  pa- 
rents, as  only  designed  to  interfere  with  their 
pleasures,  and  abridge  their  enjoyments;  while, 
in  truth,  their  parents  look  beyond  mere  pleasure, 
to  that  which  is  of  greater  importance.  They 
look  upon  these  things  in  the  light  which  age 
and  experience  has  given  them.  If  you  were 
going  to  a  strange  place,  in  a  way  with  which 
you  were  not  acquainted,  and  should  meet  one 
that  had  been  that  way  before,  you  would  put 
confidence  in  what  he  should  tell  you  of  the  way, 
and  follow  his  directions.  Your  parents  have 
passed  through  the  period  of  life  on  which  you 
are  now  entering,  and  they  know  the  way.  You 
will  do  well  to  confide  in  them,  and  abide  by 
their  instructions.  If  you  neglect  to  do  so,  you 
will  be  sure  to  get  into  difficulty.  The  path  of 
life  is  beset,  on  every  side,  with  by-paths,  leading 
astray ;  and  these  by-paths  are  full  of  snares 
and  pit-falls,  to  catch  the  unwary,  and  plunge 
them  into  ruin.  Your  parents  have  become  ac« 
quainted  with  these  ways,  and  know  their  dan- 
gers. If  they  are  good  people,  and  understand 
their  duty  to  you,  they  will  warn  you  against 
them ;  and  it  will  be  the  height  of  folly  for  you 


OBEDIENCE.  31 

to   disregard   their    warnings.      Multitudes,    by 
doing  so,   have  rushed  heedlessly  on  to  ruin. 

You  must  honor  your  parents,  also,  by  a 
prompt  and  cheerful  obedience  to  their  lawful 
commands.  I  say  lawful,  because  no  one  ought 
to  obey  a  command  to  do  what  is  positively 
wrong.  If  a  wicked  parent  should  command 
his  child  to  break  the  Sabbath,  to  lie,  or  to  steal, 
or  to  break  any  of  God's  commands,  it  would 
be  the  child's  duty  to  refuse,  and  meekly  submit 
to  the  punishment  which  the  parent  might  in- 
flict. It  is  not  often  that  such  things  happen 
among  us;  but  our  missionaries  in  Constantinople 
have  related  two  instances  that  are  in  point. 
Two  little  Armenian  girls  had  learned  to  read, 
and  obtained  from  the  missionaries  some  ideas  of 
Christian  morality.  A  person  knocked  at  the 
door  of  their  house,  and  their  father,  not  wishing 
to  see  him,  told  one  of  them  to  go  and  tell  the 
person  that  he  was  not  at  home.  "  That  would 
be  telling  a  lie,"  said  the  daughter.  "  What 
then?'7  said  the  father;  "it  is  a  very  little 
thing.  You  have  only  to  say  that  I  am  not  at 
home."  "  But,  father,"  she  replied,  "  the  Bible 
says  it  is  wicked  to  tell  lies,  and  I  cannot  tell  a 
lie."  He  was  angry,  and  called  his  other  daugh- 
ter, and  told  her  to  go.  She  replied,  "  Father, 
I  cannot,  for  it  is  wicked  to  lie."  These  children 


32  PROMPTNESS. 

did  right  in  refusing  to  obey  such  a  command 
But  in  no  other  case,  except  when  told  to  do 
what  is  wrong,  will  a  child  be  justified  in  refus- 
ing to  obey. 

Obedience  must  be  prompt  and  cheerful. 
Your  parents  are  not  honored,  when  obedience  is 
delayed  to  suit  your  convenience ;  nor  when  you 
znswer  back,  or  try  to  reason  against  your  pa- 
Bents'  commands,  or  plead  for  delay,  that  you  may 
,irst  finish  your  own  work.  A  parent  who  is 
honored  will  never  have  to  repeat  the  same  com- 
mand. Some  children  are  bent  on  having  their 
yvvn  way,  and  attempt  to  carry  their  point  by 
•howing  their  parents  that  their  way  is  best  ; 
Khich  is  the  same  as  saying  to  them  that  they 
*  re  more  ignorant  than  their  children.  Neither 
\  \  sullen  obedience  honoring  your  parents.  Some 
children,  who  dare  not  disobey  their  parents, 
will  go  about  doing  what  is  required  of  them 
with  great  reluctance,  with  perhaps  a  sullen 
expression  of  the  countenance,  a  flirt,  an  angry 
step,  or  a  sTim  of  the  door,  or  some  other  show 
of  passion.  Such  conduct  is  a  grief  to  parents, 
and  an  offe  -ce  against  God,  who  will  not  count 
that  as  ob^.-'ence,  which  is  not  done  cheerfully. 
But  if  you  xruly  honor  your  parents  from  the 
heart,  yo^  vill  not  wait  for  their  commands. 
You  wh?  I  always  ready  to  obey  the  slightest 


ABSENCE    OF    PARENTS.  33 

intimation  of  their  wishes.  It  is  a  great  grief  to  a 
parent,  when,  out  of  respect  to  his  child's  feel- 
ings, he  has  expressed  his  wish,  to  be  obliged  to 
add  his  command,  before  the  thing  will  be  done. 
But  filial  piety  never  appears  so  amiable  and 
lovely  as  when  it  anticipates  the  wishes  of  pa- 
rents, and  supersedes  the  necessity  of  expressing 
those  wishes  in  advice  or  commands. 

If  you  honor  your  parents  in  your  heart, 
you  will  pay  an  equal  regard  to  their  counsels 
and  commands,  whether  they  are  present  or  ab- 
sent. If  you  cast  off  their  authority  as  soon  as 
you  are  out  of  their  sight,  you  greatly  dishonor 
them.  Such  conduct  shows  that  you  do  not 
honor  them  at  all  in  your  heart,  but  obey 
them  only  when  you  cannot  disobey  without 
suffering  for  it.  But  if  you  keep  their  authority 
always  present  with  you,  then  you  will  do  them 
great  honor ;  for  you  show  that  they  have  suc- 
ceeded in  fixing  in  your  heart  a  deep-seated 
principle  of  reverence  and  affection  for  them. 
If  you  truly  honor  your  parents  in  your  heart, 
you  will  obey  them  as  well  when  they  are  absent 
as  present.  The  parents'  authority  and  honor 
are  always  present  with  the  good  child. 

Children,  likewise,  honor  or  dishonor  their 
parents  in  their  general  behavior.  If  they  are 
rude  and  uncivil,  they  reflect  dishonor  upon  their 


34  A    RIGHT    HEART. 

parents;  for  people  say,  they  have  not  been 
trained  and  instructed  at  home.  But  when  their 
behavior  is  respectful,  correct,  pure,  and  amia- 
ble, it  reflects  honor  upon  the  parents.  People 
will  judge  of  the  character  of  your  parents  by 
your  behavior.  Are  you  willing  to  hear  your 
parents  reproachfully  spoken  of  1  No,  your 
cheek  would  glow  with  indignation  at  the  person 
who  should  speak  ill  of  your  father  or  your 
mother.  But  you  speak  evil  of  them,  in  your 
conduct,  every  time  you  do  any  thing  that  re- 
flects dishonor  upon  them  in  the  eyes  of  others. 
The  blame  of  your  conduct  will  be  thrown  back 
upon  your  parents. 

But  the  true  way  to  honor  your  parents,  at  all 
times  and  in  all  circumstances,  is,  to  have  your 
heart  right  with  God.  If  you  have  true  piety  of 
heart  toward  God,  you  will  show  piety  toward 
your  parents  ;  for  you  will  regard  the  authority 
of  his  commandment,  and  delight  in  doing  what 
will  please  him.  The  fear  of  God,  dwelling  in 
your  heart,  will  lead  you  to  reverence  all  his 
commands,  and  none  more  continually  arid  con- 
scientiously than  the  one  which  requires  you  to 
honor  your  parents.  Every  thing  that  you  do 
for  them  will  be  done,  "  not  with  eye-seivice, 
as  men-pleasers,  but  with  good  will,  doing  ser- 
vice as  to  God,  and  not  to  man.'7 


FEELING   BIG.  35 

Boys  of  a  certain  age  are  frequently  disposed 
to  show  their  importance,  by  assuming  to  be  wiser 
than  their  parents.  They  call  in  question  the  wis- 
dom of  their  parents'  directions,  and  seek,  in  every 
possible  way,  to  set  up  their  own  will.  This  is  par- 
ticularly the  case  with  respect  to  the  authority 
of  the  mother;  iheyfeel  too  big  to  he  governed 
by  a  woman ;  and  if  obliged  to  obey,  they  will 
be  sullen  about  it.  Instead  of  requiting  her 
care,  by  studying  to  be  helpful,  —  anticipating  her 
wishes,  —  they  seem  to  lose  all  sense  of  obliga- 
tion, and  regard  what  she  requires  of  them  as 
an  unreasonable  interference  with  their  pleas- 
ures ;  and  so,  they  will  meet  her  requests  in  a 
snarling,  snappish  manner,  like  an  impertinent 
young  mastiff,  slighting,  in  every  possible  way,  the 
thing  to  be  done.  And  if,  in  the  Providence  of 
God,  such  boys  are  left  without  a  father,  they 
take  advantage  of  the  widowhood  of  their  moth- 
er, to  resist  her  authority.  I  can  scarcely  think 
of  any  thing  more  unmanly  than  this.  It  is 
mean  and  despicable.  The  mother,  by  all  the  ties 
of  gratitude,  in  these  desolate  circumstances,  is  en- 
titled to  the  kindness,  assistance,  and  protection, 
of  her  sons ;  and  to  rebel  against  her  authority, 
because  she  may  not  have  strength  to  enforce  it, 
manifests  a  very  Hack  heart.  A  young  man,  who, 
in  any  circumstances,  will  treat  his  mother  ill,  is 


36  TO    MAKE    A    GOOD    CITIZEN. 

to  be  despised ;  but  one  who  will  take  advantage 
of  the  helplessness  of  her  widowhood,  to  cast  ofl 
her  just  authority,  is  to  be  detested  and  ab- 
horred. 

Nothing  has,  perhaps,  a  greater  influence  upon 
the  future  character  of  the  man  than  the  trait  of 
which  we  are  speaking.  The  boy  that  is  obedi- 
ent and  submissive  to  parental  authority  will 
make  a  good  citizen.  He  has  learned  to  olcy, 
from  his  childhood ;  and  he  will  be  obedient  to 
the  laws  of  his  country ;  he  will  be  respected  in 
society,  and  may  rise  to  posts  of  honor.  But  the 
disobedient  boy,  who  is  turbulent  and  ungovern- 
able at  home,  will  make  a  bad  member  of  so- 
ciety. Never  having  learned  how  to  obey,  he 
will  be  disobedient  to  the  laws,  and  incur  their 
penalty ;  he  will  be  found  in  evil  company ;  en- 
gaged in  mobs  and  riots ;  making  disturbance 
at  fires,  &,c.,  till,  perhaps,  he  will  land  at  last  in 
prison,  or  be  launched  into  eternity  from  the 
gallows.  I  might  easily  fill  the  rest  of  this  vol- 
ume with  the  detail  of  cases,  in  which  a  career 
of  crime,  ending  in  prison  or  on  the  gallows,  has 
been  commenced  in  disobedience  to  parents, 
and  in  very  many  cases,  disobedience  to  widowed 

mothers. 

* 


37 


CHAPTER  V. 

TREATMENT      OP      BROTHERS     AND      SISTERS,     AND 
OTHERS    IN    THE    FAMILY. 

THE  FAMILY  is  a  little  kingdom  in  miniature. 
The  father  and  mother  are  king  and  queen ; 
and  children,  and  others  residing  in  the  family, 
are  the  subjects.  I  have  treated  at  large,  in  the 
last  chapter,  on  your  duties  to  your  parents;  but 
I  must  not  pass  over  your  behavior  towards  the 
other  members  of  the  family.  And  here,  I  wish 
you  to  keep  in  mind  all  I  have  said  about  the 
formation  of  character.  Remember,  that  the 
character  you  form  in  the  family  will,  in  all 
probability,  follow  you  through  life.  As  you  are 
regarded  by  your  own  brothers  and  sisters  at 
home,  so,  in  a  great  measure,  will  you  be  re- 
garded by  others,  when  you  leave  your  father's 
house.  If  you  are  manly,  amiable,  kind,  and 
courteous,  at  home,  so  you  will  continue  to  be  ; 
and  these  traits  of  character  will  always  make 
you  beloved.  But  if  you  are  peevish,  ill-natured, 
harsh,  uncourteous,  or  overbearing,  at  home, 
among  your  own  brothers  and  sisters,  so  will  you 
4  * 


«5  THE    GOLDEN    RULE. 

be  abroad ;  and,  instead  of  being  beloved,  you 
will  be  disliked  and  shunned. 

The  best  general  direction  that  I  can  give  is, 
that  you  carry  out  the  golden  rule  in  your  be- 
havior toward  your  brothers  arid  sisters,  and  all 
other  persons  who  reside  in  the  family.  If  you 
do  to  them  as  you  would  wish  them  to  do  to  you, 
all  will  be  well.  But  I  must  be  a  little  more  par- 
ticular. Boys  are  often  disposed  to  assume  a 
dictatorial,  domineering  air  toward  their  sisters, 
as  though  they  thought  themselves  born  to  rule, 
and  were  determined  to  exercise  their  dominion 
over  their  sisters,  because  they  have  not  strength 
to  resist  their  tyranny.  But  I  can  hardly  think 
of  any  thing  more  unmanly.  It  shows  a  very 
mean  spirit,  destitute  of  noble  and  generous  feel- 
ings, to  take  advantage  of  the  weakness  of  others 
to  tyrannize  over  them.  But  to  do  this  to  those 
who,  by  the  relation  they  bear  to  you,  are  entitled 
to  your  love  and  protection,  is  base  beyond  de- 
scription. The  same  is  true,  though  perhaps  in 
a  less  degree,  in  regard  to  the  conduct  of  an 
elder  toward  a  younger  brother. 

A  brother  should  be  kind,  tender,  courteous,  and 
delicate,  in  his  behavior  toward  his  sisters,  never 
treating  them  with  rudeness  or  neglect,  and  stand- 
ing ready  always  to  protect  them  from  the  rude- 
ness of  other  boys.  He  should  never  speak  gruff- 


BEHAVIOR    TO    SISTERS.  39 

ly  to  them,  noi  in  a  lordly,  domineering,  or  con- 
temptuous manner.  Such  conduct  toward  other 
misses  or  young  ladies  would  be  esteemed  very 
unhandsome  and  ungentlemanly  ;  and  why  should 
it  not  be  so  esteemed  at  home  ?  Are  your  own 
sisters  entitled  to  less  respect  than  strangers? 

Accustom  yourself  to  make  confidants  of  your 
sisters.  Let  them  understand  your  feelings,  and 
know  your  designs;  and  pay  a  suitable  regard 
to  their  advice.  By  this  means  you  may  be  saved 
from  many  a  snare,  and  you  will  secure  their 
affection  and  sympathy.  Never  form  any  design, 
or  engage  in  any  enterprise,  which  you  are 
ashamed  to  divulge  to  them.  If  you  do,  you 
may  be  sure  it  will  not  end  well. 

One  rule,  well  observed  at  home,  among  broth- 
ers and  sisters,  would  go  far  towards  making 
them  accomplished  gentlemen  and  ladies,  in 
their  manners  :  —  BE  COURTEOUS  TO  EACH  OTHER. 
Never  allow  yourself  to  treat  your  brothers  or 
sisters  in  a  manner  that  would  be  considered 
rude  or  ungentlemanly,  if  done  to  other  young 
persons  visiting  in  the  family.  Especially,  never 
allow  yourself  to  play  tricks  upon  them,  to 
teaze  them,  or,  in  a  coarse,  rough  manner,  to 
criticize  or  ridicule  their  conduct,  especially  in 
the  presence  of  others.  But  if  you  see  any  thing 
that  you  think  needs  reforming,  kindly  remind 


40       COMPLAINING  OF  EACH  OTHER. 

them  of  it  in  private.  This  will  have  a  much 
better  effect  than  if  you  mortify  them,  by  expos- 
ing their  faults  before  company.  Be  careful  of 
their  feelings,  and  never  needlessly  injure  them. 
Boys  sometimes  take  delight  in  crossing  the 
feelings  of  their  brothers  and  sisters,  interfering 
with  their  plans,  and  vexing  them,  out  of  sheer 
mischief.  Such  conduct  is  especially  unamia- 
ble,  and  it  will  tend  to  promote  ill-will  and  con- 
tention in  the  family.  Be  not  fond  of  informing 
against  them.  If  they  do  any  thing  very  much 
amiss,  it  will  be  your  duty  to  acquaint  your  pa- 
rents with  it.  But  in  little  things,  of  small 
moment,  it  is  better  for  you  kindly  to  remon- 
strate with  them,  but  not  to  appeal  to  your  pa- 
rents. In  some  families,  when  the  children  are 
at  home,  your  ears  are  continually  ringing  with 
the  unwelcome  sounds,  "  Mother,  John"  — 
"  Father,  Susan"  —  "  Mother,  George,"  &c.  —  a 
perpetual  string  of  complaints,  which  makes  the 
place  more  like  a  bedlam  than  a  quiet,  sweet 
home.  There  is  no  sight  more  unlovely  than  a 
quarrelsome  family,  —  no  place  on  earth  more 
undesirable  than  a  family  of  brothers  and  sisters 
who  are  perpetually  contending  with  each  other. 
But  I  know  of  no  place,  this  side  heaven,  so 
sweet  and  attractive  as  the  home  of  a  family  of 
brothers  and  sisters,  always  smiling  and  happy, 


TREATMENT    OF    DOMESTICS.  41 

full  of  kindness  and  love,  delighting  in  each 
other's  happiness,  and  striving  how  much  each 
can  oblige  the  other.  If  you  would  have  your 
home  such  a  place,  you  must  not  be  selfish ;  you 
must  not  be  too  particular  about  maintaining  your 
own  rights ;  but  be  ready  always  to  yield  rather 
than  to  contend.  This  will  generally  have  the 
effect  to  produce  the  same  disposition  in  your 
brothers  and  sisters  ;  and  then  the  strife  will  be, 
which  can  be  most  generous. 

Be  noble  and  generous  in  your  treatment  of 
domestics.  Never  be  so  mean  as  to  domineer 
over  the  hired  men  or  women  employed  about 
the  house,  or  in  the  field.  Keep  out  of  the 
kitchen  as  much  as  possible.  But  if  you  are 
obliged  to  go  there,  remember  that  you  are  on 
the  cook's  premises.  Keep  out  of  her  way,  and 
be  careful  not  to  put  things  out  of  their  place,  or 
make  litter.  Nothing  is  more  annoying  to  her 
than  such  conduct,  because  it  interferes  with 
her  efforts  to  keep  things  in  order,  and  increases 
her  labor.  Never  ask  servants  to  help  you,  when 
you  are  able  to  help  yourself.  It  is  very  pro- 
voking to  them  to  be  called  to  wait  on  the  little 
gentlemen  about  house.  Cultivate  independence 
of  character,  and  help  yourself.  You  will  never 
be  fit  for  any  business,  if  you  always  depend  on 
others  to  help  you  in  little  every-day  affairs. 
4*  * 


42  LOV&   OF    HOME. 

Young  men  and  boys  should  cultivate  a  love 
vf  home  as  a  defence  against  the  temptations  to 
frequent  bad  company  and  places  of  resort  dan- 
gerous to  their  morals.  A  boy  or  a  young  man, 
who  is  deeply  and  warmly  attached  to  his  mother 
and  sisters,  will  prefer  their  society  to  that  of 
the  depraved  and  worthless ;  and  he  will  not  be 
tempted  to  go  abroad  in  search  of  pleasure,  when 
he  finds  so  much  at  home.  It  is  a  delusive  idea, 
that  any  greater  pleasure  can  be  found  abroad 
than  is  to  be  enjoyed  at  home ;  and  that  boy  or 
young  man  is  in  a  dangerous  way,  to  whom  the 
society  of  his  mother  and  sisters  has  become  in- 
sipid and  uninteresting.  When  you  feel  any  in- 
clination to  go  abroad  in  search  of  forbidden 
pleasure,  I  advise  you  to  sit  down  with  your  sis- 
ters, and  sing,  "  Home,  sweet  home."  And  here  1 
may  say  that  the  cultivation  of  music  will  add 
much  to  the  attractions  of  home.  It  is  a  de- 
lightful recreation.  It  soothes  the  feelings, 
sweetens  the  temper,  and  refines  the  taste.  In 
addition  to  the  cultivation  of  the  voice,  and  the 
practice  of  vocal  music,  you  will  find  great  sat- 
isfaction in  learning  to  play  on  some  instrument 
of  music,  to  be  able  to  carry  your  part  on  the 
flute  or  viol.  This  will  greatly  diminish  the 
temptation  to  go  abroad  for  amusement ;  and  in 
proportion  as  you  find  your  pleasure  at  home, 


THE    ONLY    SON.  43 

will  you  be  safe  from  those  evil  influences  which 
have  proved  the  destruction  of  so  many  boys. 

But  perhaps  you  are  an  only  child.  Then  you 
will  enjoy  the  exclusive  affections  and  attention 
of  your  parents,  without  a  rival.  But  you  will 
lose  the  advantage  of  the  society  of  brothers  and 
sisters.  The  former  will  be  no  benefit;  for 
parents  do  not  abate  their  love  to  their  first- 
born, when  others  are  added  to  their  number. 
But  the  exclusive  love  to  an  only  child  often  de- 
generates into  excessive  indulgence.  The  so- 
ciety of  brothers  and  sisters,  though  it  often 
tries  the  temper,  yet  contributes  greatly  to  the 
happiness  of  a  ehild.  It  provides  a  wholesome 
discipline,  and  affords  the  means  of  learning  how 
to  behave  among  equals  ;  which  an  only  child 
cannot  learn  at  home.  You  will  be  likely  to 
think  too  much  of  yourself,  because  you  will 
receive  the  exclusive  attentions  of  your  parents, 
and  will  not  have  before  you  the  daily  example 
of  your  equals.  These  things  you  must  guard 
against;  and  endeavor  to  make  up  the  defi- 
ciency, by  carrying  out  the  hints  I  have  given, 
in  the  society  of  other  children,  wherever  you 
meet  them. 

In  conclusion,  I  will  give  you  one  little  family 
rule.  You  may  think  it  a  very  little  one ;  but 
it  is  able  to  do  wonders.  If  you  will  try  it  one 


44  NEVER    BE    CROSS. 

week,  and  never  deviate  from  it,  I  will  promise 
you  the  happiest  week  you  ever  enjoyed.  And, 
more  than  this,  you  will  diffuse  such  a  sunshine 
about  you  as  to  make  others  happy  also.  My 

little  rule  is  this :  NEVER  BE  CROSS. 

* 


CHAPTER  VI. 

BEHAVIOR    AT    SCHOOL. 

MOST  of  what  I  have  said  in  the  last  two 
chapters  will  apply  to  your  behavior  at  school. 
When  you  go  to  school,  your  teachers  take  the 
place  of  your  parents.  To  them,  for  the  time 
being,  your  parents  have  delegated  their  author- 
ity. You  are  bound,  therefore,  to  give  to  them 
the  same  reverence  and  obedience  which  are  due 
to  your  parents.  To  disobey,  or  to  dishonor 
them  in  any  other  way,  is  a  breach  of  the  fifth 
commandment,  which,  in  its  spirit,  requires  sub- 
ordination to  lawful  authority;  or,  as  the  Cate- 
chism says,  "  The  fifth  commandment  requireth 
the  preserving  the  honor  of,  and  performing  the 
duties  belonging  to,  every  one,  in  their  several 
places  and  relations,  as  superiors,  inferiors,  or 
equals."  You  ought,  therefore,  in  the  first  place, 
to  pay  strict  regard  to  every  rule  of  the  school, 
as  a  religious  duty ;  and  obey  your  teacher,  in  all 
things,  with  the  same  promptness  and  cheerful- 
ness that  you  would  obey  your  parents.  You 
should  be  too  careful  of  your  own  reputation  to 


46  HONORING    TEACHERS. 

permit  yourself  to  be  reprimanded  by  your  teach- 
er. If  you  take  up  the  resolution  that  you  will 
be  so  diligent,  faithful,  and  well-behaved,  as  never 
to  be  reproved,  you  will  find  it  a  very  whole- 
some restraint,  to  keep  you  within  the  bounds 
of  propriety.  Be  careful  of  the  honor  of  your 
teachers,  remembering  that,  if  you  dishonor 
them,  you  break  God's  holy  commandment. 
Never  call  in  question  their  arrangements;  and 
never  indulge  feelings  of  dissatisfaction.  Espe- 
cially, never  speak  slightingly  or  disrespectfully 
of  them,  nor  of  their  ways.  It  does  not  become 
you  to  call  in  question  their  arrangements,  or 
their  mode  of  teaching.  If  you  are  wiser  than 
they,  you  had  better  not  seek  instruction  from 
them  ;  but  if  not,  then  you  should  be  satisfied 
with  the  dictates  of  their  superior  wisdom.  Never 
attempt  to  question  their  proceedings,  nor  to 
argue  with  them,  when  they  require  you  to  do 
any  thing.  Be  very  careful,  also,  not  to  carry 
home  tales  from  school ;  because  such  a  prac- 
tice tends  to  cultivate  a  disposition  to  tattle, 
and  often  leads  to  great  mischief.  Yet,  when 
your  parents  make  inquiries,  it  is  your  duty  to 
answer  them. 

Be  diligent  in  your  studies,  from  principle,  not 
from  a  spirit  of  emulation.  Remember  that  you 
are  placed  at  school  for  your  own  benefit.  It 


DILIGENCE    IN    STUDF. 


47 


is  not  for  your  parents'  advantage,  nor  for  the 
benefit  of  your  teachers,  that  you  are  required  to 
study ;  but  for  your  own  good.  Remember  how 
much  pains  your  parents  take,  to  give  you  this 
opportunity.  They  give  up  your  time,  which 
they  have  a  right  to  employ  for  their  own  ben- 
efit, and  they  expend  money  for  the  support  of 
schools,  that  you  may  have  the  opportunity  of  ob- 
taining useful  learning.  You  are  bound,  there- 
fore, to  improve  this  opportunity  with  great  dili- 
gence. You  will  not  think  it  a  task,  that  you 
are  compelled  to  study ;  but  you  will  regard  it 
as  a  price*  put  into  your  hands  to  get  wisdom. 
It  is  all  for  your  own  benefit.  In  school  hours, 
therefore,  you  should  put  away  all  thoughts  of 
play,  and  all  communication  with  other  scholars, 
and  give  yourself  strictly  and  closely  to  your 
studies. 

Cut,  I  suppose  you  will  find  the  most  difficulty 
in  regulating  your  conduct  during  the  intervals 
of  school  hours,  and  on  your  way  to  and  from 
school.  When  a  great  many  young  persons  of 
your  own  age  are  together,  there  is  a  disposition 
to  throw  off  restraint.  I  would  not  have  you  un- 
der such  restraint  as  to  avoid  all  relaxation  and 
innocent  hilarity ;  for  these  are  necessary  to  keep 
your  mind  and  body  in  a  healthful  condition. 
*  Prov.  xvii.  16. 


48  LINGERING    BY    THE    WAY 

But,  here,  you  will  be  more  exposed  to  temp- 
tation. As  punctuality  is  of  great  importance  in 
school,  and  a  necessary  habit  to  be  cultivated,  you 
need  to  make  it  a  matter  of  principle  to  be  always 
in  your  seat  a  few  minutes  before  the  opening 
of  school.  A  failure  to  do  this,  will  rob  you  of 
many  advantages,  and  greatly  embarrass  your 
teacher.  It  will,  also,  give  you  the  habit  of  tardi- 
ness, which  will  be  a  great  injury  to  you,  as  long 
as  you  live,  whatever  may  be  your  occupation. 
But,  in  order  to  be  punctual,  you  must  not  linger 
to  engage  in  sport  by  the  way.  So,  likewise,  in 
returning  from  school,  you  ought  to  be  equally 
punctual  in  reporting  yourself  at  home ;  for  you 
know  not  what  your  parents  may  have  for  you  to 
do.  This,  also,  forbids  your  lingering  for  amuse- 
ment on  the  way  home.  But,  besides  these, 
there  are  other  reasons  why  you  should  not  idle 
away  your  time  on  the  way.  Idle  boys  are 
always  in  the  way  of  temptation ;  for 

"  Satan  finds  some  mischief  still 
For  idle  hands  to  do." 

If  you  linger  along  on  the  way,  you  will  be 
very  likely  to  meet  with  some  bad  boys,  who  will 
lead  you  astray,  and  involve  you  in  some  mis- 
chief that  will  get  you  into  serious  difficulty. 
A  boy  was  walking  along  in  the  streets  of  Boston, 


A    STORY.  49 

and  another  boy,  who  knew  him  oy  name,  called 
to  him  from  the  other  side  of  the  street,  saying, 
"  Come,  John,  come  over  here,  and  we'll  have 
some  fun."  "No,  I  can't,"  John  replied;  "I 
must  go  home."  "  But  just  come  over  here  a 
minute."  "  No,  I  can't,"  said  John ;  "  my  mutu- 
er  expects  me  home."  But  the  boy  still  urged 
him,  and  at  length  prevailed  on  him  to  cross  the 
street.  They  then  went  into  a  hardware  store ; 
and  the  boy  who  called  John  over  stole  some 
knives  and  disappeared ;  and  John  was  taken  for 
the  theft,  because  he  was  with  the  other  boy  at 
the  time,  and  put  in  jail.  Thus,  by  just  stopping 
on  the  way,  and  going  across  the  street,  he  got 
into  jail.  If  he  had  made  it  his  invariable  rule 
to  go  directly  on  his  way,  and  not  linger,  and 
idle  his  time  away,  he  would  have  been  saved 
from  this  suffering,  shame,  and  disgrace.  But, 
if  you  indulge  in  the  same  habit  of  lingering  by 
the  way,  you  will  be  exposed  to  similar  tempta- 
tion and  trouble. 

In  all  your  intercourse  with  your  school-fellows, 
be  kind  and  obliging.  Treat  them  courteously, 
and  avoid  every  thing  that  is  rough,  coarse,  and 
rude.  Endeavor  to  behave  like  a  young  gen- 
tleman. Avoid  the  company  of  boys  who  are 
rough  and  coarse  in  their  manners,  or  profane  or 
obscene  in  their  conversation.  You  will  inscn- 
5  • 


50  BE    GENTLEMANLY. 

sibly  imbibe  their  vulgarity,  if  you  associate  with 
them.  In  your  sports  or  plays,  be  conscientiously 
fair  and  honorable.  The  boy,  who  is  unfair  or 
dishonest  in  his  play,  when  he  becomes  a  man, 
will  drive  a  hard  bargain  or  be  dishonest  in 
his  business. 

If  you  go  where  boys  and  girls  are  associated 
in  the  same  school,  have  a  strict  regard  to  pro- 
priety, in  your  intercourse  with  the  other  sex. 
Be  gentlemanly  in  your  behavior  towards  them. 
Avoid  all  rudeness  or  roughness  of  manners  and 
conversation  in  their  presence.  Especially,  re- 
frain from  rude  jests  and  low  buffoonery.  You 
may  engage  with  them  in  sensible  conversation ; 
but  a  well-bred  girl  will  be  offended  if  you  at- 
tempt to  please  her  by  trying  how  nonsensically 
and  silly  you  can  talk.  Venture  no  improper 
liberties ;  but  maintain  your  own  self-respect  by 
respecting  them. 

Finally,  see  that  you  do  nothing  in  school  or 
out  of  it,  which  you  would  be  unwilling  your  pa- 
rents should  see ;  and  remember  that  there  is 
One  Eye  that  is  always  upon  you. 


51 


CHAPTER  VII. 

BEHAVIOR    AT    TABLE. 

DID  it  ever  occur  to  you  to  inquire  why  all 
civilized  people  have  their  food  prepared  at  par- 
ticular hours,  and  all  the  family  sit  at  table  to- 
gether? Why  not  have  the  food  prepared,  and 
placed  where  every  one  can  go  and  eat,  whenever 
he  pleases,  by  himself?  One  great  advantage  of 
having  a  whole  family  sit  together,  and  partake  of 
their  meals  at  the  same  time,  is,  that  it  brings 
them  together  in  a  social  way,  every  day.  But 
for  this,  and  the  assembling  of  the  family  at 
prayers,  they  might  not  all  meet  at  once  for  a 
long  time.  But  eating  together  is  a  mark  of 
friendship ;  and  it  tends  to  promote  social  feel- 
ing. In  a  well-regulated  family,  also,  it  is  a 
means  of  great  improvement,  both  of  mind  and 
manners.  It  is,  in  fact,  a  school  of  good  man- 
ners. You  will  perceive,  then,  how  very  im- 
portant it  is,  that  your  behavior  at  table  should 
always  be  regulated  by  the  rules  of  propriety. 
If  you  acquire  vulgar  habits  here,  or  practise 
rudeness,  you  will  find  it  difficult  to  overcome 


52  BEHAVIOR    AT    TABLE. 

them  ;  and  they  will  make  you  appear  to  great 
disadvantage. 

I  shall  mention  a  few  things  to  be  observed, 
at  the  table,  by  one  who  would  maintain  a  char- 
acter for  good  breeding.  And,  first  of  all,  be 
not  tardy  in  taking  your  place  at  the  table  In 
a  well-regulated  family,  the  master  of  he 
family  waits  till  all  are  seated  before  he  asks  a 
blessing.  Suppose  there  are  five  persons  at 
the  table,  and  you  hinder  them  all  by  your  tar- 
diness three  minutes,  you  waste  fifteen  min- 
utes of  precious  time.  To  those  who  set  a 
proper  value  upon  time,  this  is  a  great  evil. 
There  is  no  need  of  it ;  you  may  as  easily  be 
at  your  seat  in  time  as  too  late.  When  called 
to  a  meal,  never  wait  to  finish  what  you  are 
doing,  but  promptly  leave  it,  and  proceed  to 
your  place.  Above  all,  do  not  delay  till  after 
the  blessing,  and  so  sit  down  to  your  food  like 
a  heathen. 

The  table  is  a  place  for  easy,  cheerful,  social 
intercourse ;  but  some  children  make  it  a  place 
of  noisy  clamor.  The  younger  members  of  the 
family  should  leave  it  for  the  parents  (and  guests, 
if  there  are  any,)  to  take  the  lead  in  conversa- 
tion. It  does  not  appear  well  for  a  very  young 
person  to  be  forward  and  talkative  at  table. 
You  should  generally  wait  till  you  are  spoken 


TABLE    TALK.  53 

to;  or,  if  you  wish  to  make  an  inquiry  or  a 
remark,  do  it  in  a  modest,  unassuming  way,  not 
raising  your  voice,  nor  spinning  out  a  story. 
And  be  especially  careful  not  to  interrupt  any 
other  person.  Sensible  people  will  get  a  very 
unfavorable  impression  concerning  you,  if  they 
see  you  bold  and  talkative  at  table.  Yet  you 
should  never  appear  inattentive  to  what  others 
are  saying.  Be  not  so  intent  on  discussing  the 
contents  of  your  plate,  as  not  to  observe  the 
movements  of  others,  or  to  hear  their  conversa- 
tion. Show  your  interest  in  what  is  said  by 
occasional  glances  at  the  speaker,  and  by  the 
expression  of  your  countenance ;  but  be  not  too 
anxious  to  put  a  word  in  yourself.  Some  chil- 
dren make  themselves  ridiculous,  by  always  join- 
ing in,  and  making  their  remarks,  when  older 
persons  are  speaking,  often  giving  a  grave  opinion 
of  some  matter  about  which  they  know  nothing. 

Be  helpf  il  to  others,  without  staring  at  them, 
or  neglecting  your  own  plate.  You  may  keep 
your  eye  on  the  movements  around  you,  to  pass 
a  cup  and  saucer,  to  notice  if  any  one  near  you 
needs  helping,  and  to  help  any  dish  that  is 
within  your  reach.  By  so  doing,  you  may  greatly 
relieve  your  father  and  mother,  who  must  be  very 
busy,  if  they  help  all  the  family.  By  cultivating 
a  close  observation,  and  studying  to  know  and 
5* 


54  STUDY    PROPRIETY. 

anticipate  the  wants  of  others,  you  will  be  able 
to  do  these  things  in  a  genteel  and  graceful  mari- 
ner, without  appearing  obtrusive  or  forward. 

Study  propriety.  If  asked  what  you  will  be 
helped  to,  do  not  answer  in  an  indefinite  man- 
ner, saying,  you  "  have  no  choice ;  "  for  this  will 
put  the  master  of  the  house  to  the  inconvenience 
of  choosing  for  you.  Do  not  wait,  after  you  are 
asked,  to  determine  what  you  will  have,  but  an- 
swer promptly ;  and  do  not  be  particular  in  your 
choice.  To  be  very  particular  in  the  choice  of 
food  is  not  agreeable  to  good  breeding.  Never 
ask  for  what  is  not  on  the  table.  Do  not  make 
remarks  respecting  the  food ;  and  avoid  express- 
ing your  likes  and  dislikes  of  particular  arti- 
cles. One  of  your  age  should  not  appear  to  be 
an  epicure.  Show  your  praise  of  the  food  set  be- 
fore you,  by  the  good  nature  and  relish  with 
which  you  partake  of  it ;  but  do  not  eat  so  fast 
as  to  appear  voracious.  Never  put  on  sour  looks, 
nor  turn  up  your  nose  at  your  food.  This  is  un- 
mannerly, and  a  serious  affront  to  the  mistress  of 
the  table.  Be  careful  to  use  your  knife  and 
fork  as  other  people  do,  and  to  know  when  to 
lay  them  down,  and  when  to  hold  them  in  your 
hands.  Be  careful  not  to  drop  your  food,  nor  to 
spill  liquids  on  the  cloth.  Do  not  leave  the 
table  before  the  family  withdraw  from  it,  unless 


LITTLE    THINGS.  55 

it  is  necessary;  and  then,  ask  to  be  excused. 
Neither  linger  to  finish  your  meal,  after  you  per- 
ceive the  rest  have  done. 

Besides  what  I  have  mentioned,  there  are  a 
great  many  nameless  little  things,  that  go  to 
make  up  good  manners  at  table,  which  you  must 
learn  by  studying  the  rules  of  propriety,  and 
observing  the  behavior  of  others. 


56 


CHAPTER   VIII. 

BEHAVIOR    AT    FAMILY    WORSHIP 

ALL  well-regulated  Christian  families  are  as- 
sembled, morning  and  evening,  to  worship  God. 
Seeing  we  are  dependent  on  him  for  all  things, 
it  is  suitable  and  proper  that  we  should  daily 
acknowledge  our  dependence,  by  asking  him  for 
what  we  need,  and  thanking  him  for  what  we 
receive.  That  we  should  do  this  as  a  family  is 
highly  proper.  But  if  it  is  our  duty  to  worship 
God  as  a  family,  it  is  the  duty  of  every  one  in 
particular.  It  is  as  much  your  duty  as  it  is  your 
father's.  You  must,  therefore,  not  only  make  it 
a  principle  to  be  in  your  place  punctually  at  the 
time,  but  to  enter  heartily  into  all  the  exercises. 
Some  children  and  youth  appear  as  if  they  had 
no  interest  in  what  is  going  on,  at  this  most  in- 
teresting household  service.  But  this  is  not  only 
showing  great  disrespect  to  your  parents,  but 
great  irreverence  toward  God.  It  will  help  you 
to  right  feelings,  on  these  occasions,  if  you  im- 
agine Christ  Jesus  present  in  person.  God  is 
present  spiritually,  and  in  a  peculiar  manner,  at 


FAMILY    WORSHIP.  57 

such  times,  to  bless  the  families  that  call  on  his 
name.  When,  therefore,  the  family  are  assem- 
bled for  prayers,  you  should  put  away  all  vain 
or  wandering  thoughts.  When  the  time  arrives, 
and  the  family  are  assembled  for  devotion,  seat 
yourself,  in  a  serious,  reverent  manner;  and  if 
there  should  be  a  few  moments'  delay,  do  not 
engage  in  conversation,  nor  in  reading  news- 
papers, or  any  thing  calculated  to  divert  your 
mind ;  but  direct  your  thoughts  upward  to  God, 
and  seek  a  preparation  for  his  worship.  Suffer 
not  your  mind  to  be  occupied  with  any  thing  but 
the  service  before  you.  Let  not  your  eyes  wan- « 
der  about,  to  catch  vagrant  thoughts.  Let  not 
your  hands  be  occupied  with  any  thing,  to  divert 
your  attention  or  to  disturb  others.  Have  your 
Bible,  and  take  your  turn  in  reading.  Be  atten- 
tive and  devout,  during  the  reading  of  God's  holy 
word,  endeavoring  to  apply  it  to  your  heart.  If 
the  family  sing,  enter  into  this  sweet  service,  not 
only  with  your  lips,  but  with  your  heart.  When 
prayer  is  offered,  place  yourself  in  the  attitude 
which  is  taken  by  your  father  and  mother.  If 
they  kneel,  do  you  kneel  also,  —  not  sit,  nor  re- 
cline, but  stand  upon  your  knees;  in  a  reverent 
posture.  Shut  your  eyes,  and  keep  your  heart. 
Let  your  heart  embrace  the  words  of  the  prayer, 
and  make  them  your  own.  Remember  that  the 


58  FAMILY    WORSHIP. 

devotional  habits  you  form  at  the  family  altar, 
are  the  habits  that  will  follow  you  to  God's  house, 
and  probably  adhere  to  you  through  life.  And 
what  can  be  more  shocking  than  to  see  persons 
pretending  to  gentility,  who  do  not  know  how 
to  behave  with  propriety  before  the  great  God 
that  made  them !  If  you  were  in  company,  and 
should  treat  the  person  that  invited  you  with  as 
much  indifference  as  you  treat  God  by  such  con- 
duct, you  would  be  considered  a  very  ill-bred 
person.  He  has  invited  you  to  come  to  his 
mercy-seat  to  converse  with  him,  and  to  receive 
favors  at  his  hand ;  and  yet,  by  such  conduct  as 
I  have  named,  you  show  no  interest  at  all  in  the 
matter. 

Family  devotion,  when  rightly  improved,  is  a 
very  important  means  of  grace.  If  you  attend 
upon  it  seriously  and  reverently,  you  may  hope 
that  God  will  bless  it  to  your  soul.  It  tends, 
also,  to  tranquillize  the  feelings,  and  prepare 
you  to  engage  in  the  duties  of  the  day  with 
serenity  and  cheerfulness. 


59 


CHAPTER   IX. 

PRIVATE    PRAYER. 

I  SUPPOSE,  if  my  readers  are  the  children  of 
pious  parents,  they  have  been  taught  from  their 
earliest  recollection,  to  retire,  morning  arid  even- 
ing, to  some  secret  place,  to  read  their  Bible 
alone,  and  engage  in  private  prayer.  This,  in 
very  early  childhood,  is  often  an  interesting  and 
affecting  service.  But  when  young  people  come 
to  a  certain  age,  if  their  hearts  are  not  renewed, 
they  are  disposed  to  regard  this  as  an  irksome 
duty,  and  gradually  to  leave  it  off.  They  find 
the  old  adage,  in  the  primer,  true,  —  "Praying 
will  make  thee  leave  sinning,  and  sinning  will 
make  thee  leave  praying." 

It  is  a  sad  period,  in  the  history  of  a  young 
person,  when  the  early  habit  of  prayer  is  given 
up.  Then  the  heart  becomes  like  the  garden 
of  the  slothful,  described  by  Solomon :  -r-. 

"  I  went  by  the  field  of  the  slothful,  and  by 
the  vineyard  of  the  man  void  of  understanding ; 
and  lo,  it  was  all  grown  over  with  thorns,  and 
nettles  had  covered  the  face  thereof,  and  the 
stone  wall  thereof  was  broken  down." 


60  THE    PRAYERLESS    SOUL. 

There  are  no  good  plants  thriving  in  the 
prayerless  soul ;  but  weeds,  and  briars,  and 
thorns,  grow  thick  and  rank,  occupying  every 
vacant  spot.  The  stone  wall  is  broken  down : 
there  is  no  defence  against  the  beasts  of  the  field. 
Every  vagrant  thought,  every  vicious  passion, 
find  free  admittance.  The  heart  grows  hard, 
and  the  spirit  careless.  Sin  is  not  dreaded  as 
it  once  was  The  fear  of  God  and  the  desire 
of  his  favor  are  gone.  "  God  is  not  in  all  his 
thoughts."  That  youth  stands  on  the  very  edge 
of  a  frightful  precipice. 

I  would  not  have  you  think,  however,  that 
there  is  any  merit  in  prayer ;  or  that  the  prayers 
of  one  whose  "  heart  is  not  right  with  God"  are 
acceptable  to  him.  But,  what  I  say  is,  that  every 
one  ought  to  pray  to  God  with  a  right  heart.  If 
your  heart  is  not  right  with  God,  then  it  is  wrong  ; 
and  you  are  to  blame  for  having  it  wrong.  I 
will  suppose  a  case,  to  illustrate  what  I  mean. 
You  see  a  child  rise  up  in  the  morning,  and  go 
about  the  house ;  and  though  its  mother  is  with 
it  all  the  time,  yet  the  child  neither  speaks  to  her 
nor  seems  to  notice  her  at  all.  After  a  while, 
the  mother  asks  what  is  the  matter,  and  why  her 
dear  child  does  not  speak  to  her?  The  child 
says,  "  I  have  no  heart  to  speak  to  you,  moth- 
er. I  do  not  love  you ;  and  so  I  think  it  would 


EXCUSES. 


61 


be  wrong  for  me  to  speak  to  you."  What  would 
you  think  of  such  conduct?  You  would  say, 
"  The  child  ought  to  love  its  mother ;  and  it 
is  only  an  aggravation  of  its  offence,  to  carry 
out  the  feelings  of  its  heart  in  its  conduct?" 
"  Would  you  then  have  it  act  the  hypocrite,  and 
speak  with  its  lips  what  it  does  not  feel  in  its 
heart  ? "  No ;  but  I  would  have  it  love  its 
mother,  as  every  dutiful  child  ought  to  do,  and 
then  act  out,  in  its  speech  and  behavior,  what  it 
feels  in  its  heart.  But  I  would  never  have  it 
excuse  itself  from  right  actions  because  its  heart 
is  wrong.  Now,  apply  this  to  the  subject  of 
prayer,  and  you  will  see  the  character  of  all  im- 
penitent excuses  for  neglecting  this  duty.  And 
those  who  go  on  and  continue  to  neglect  it,  cer- 
tainly "have  no  reason  to  expect  that  their  hearts 
will  grow  any  better  by  it,  but  only  worse.  But 
in  attempting  to  perform  a  sacred  duty,  the  Lord 
may  give  you  grace  to  perform  it  aright,  and 
then  you  will  have  a  new  heart. 

If  possible,  have  a  particular  place  of  prayer, 
where  you  can  be  secure  from  all  interruption, 
and  particular  times  for  it.  At  the  appointed 
hours,  retire  alone,  and  pijt  away  all  thoughts 
about  your  studies,  your  work,  your  amusements, 
or  any  thing  of  a  worldly  nature,  and  try  to  real- 
ize that  God  is  as  truly  present  as  if  you  saw 
6 


02  HOW    TO    PRAY. 

him  with  your  bodily  eyes.  Then  read  his 
word,  as  though  you  heard  him  speaking  to  you 
in  the  sacred  page ;  and  when  your  mind  has 
become  serious  and  collected,  kneel  down  and 
acknowledge  God  as  your  Creator  and  Preserver, 
your  God  and  Redeemer;  thank  him  for  the 
mercies  you  have  received,  mentioning  particu- 
larly every  good  thing  you  can  think  of,  that  you 
have  received  from  him;  confess  your  sins;  plead 
for  pardon,  through  the  blood  of  Jesus  Christ; 
and  ask  him  to  give  you  such  blessings  as  you 
see  and  feel  that  you  need.  Pray  also  for  your 
friends,  (and  for  your  enemies,  if  you  have  any;) 
and  conclude  with  a  prayer  for  the  coming  of 
Christ's  kingdom  every  where  throughout  the 
world. 

Some  young  people  neglect  to  pray,  because 
they  think  they  are  not  able  to  form  their  words 
into  prayer.  But  you  need  not  be  afraid  to 
speak  to  God.  If  you  can  find  language  to  ask 
your  parents  for  what  you  desire,  you  can  find 
words  to  express  your  desires  to  God;  and  he 
will  not  upbraid  you  for  the  imperfection  of  your 
language.  He  looks  at  the  heart.  If  that  is 
right,  your  prayer  will  be  accepted. 

Let  me  earnestly  entreat  you  to  have  your  set 
times  for  prayer,  at  least  as  often  as  morning 
and  evening ;  and  never  suffer  yourself  to  neglect 


BENEFITS    OF    PRAYER.  63 

them.  And.  especially,  do  not  adopt  the  un- 
seemly practice  of  saying  your  prayers  in  bed, 
but  give  to  God  the  brightest  and  best  hours  of 
the  day,  and  not  offer  to  him  the  blind  and  the 
lame  for  sacrifice.  You  will  find  the  regular 
and  stated  habit  of  prayer,  thus  formed  in  early 
life,  of  great  value  to  you,  as  long  as  you  live. 

But  let  me  once  more  caution  you  not  to  trust 
in  your  prayers,  for  they  cannot  save  you  ;  and 
do(not  think,  because  you  are  regular  and  ha- 
bitual in  attending  to  the  outward  forms  of  duty, 
that  you  must  be  a  Christian. 

Prayer,  if  sincere  and  true,  will  prepare  you 
for  engaging  in  the  duties  of  the  day,  or 
for  enjoying  calm  repose  at  night.  If,  for  any 
cause,  you  neglect  prayer  in  the  morning, 
you  may  expect  things  will  go  ill  with  you 
all  the  day.  You  can  do  nothing  well  with- 
out God's  blessing ;  and  you  cannot  expect  his 
blessing  without  asking  for  it.  You  need,  also, 
that  calm,  tranquil,  humble  spirit  which  prayer 
promotes,  to  prepare  you  to  encounter  those 
things  which  are  constantly  occurring  to  try  the 
feelings,  and  to  enable  you  to  do  any  thing 
well.  Therefore,  never  engage  in  any  thing  of 
importance  without  first  seeking  direction  of 
God ;  and  never  do  any  thing  on  which  you 
would  be  unwilling  to  ask  His  blessing. 


64 
CHAPTER  X. 

KEEPING    THE    SABBATH. 

SOME  people  esteem  it  a  hardship  to  be  com- 
pelled to  keep  the  Sabbath.  They  think  it  an 
interference  with  their  liberties,  that  the  state 
should  make  laws  to  punish  them  for  break- 
ing it.  This  disposition  very  early  shows  itself 
in  children.  Often  they  think  it  is  hard  that 
they  are  restrained  from  play,  or  from  seeking 
their  pleasure,  on  the  holy  Sabbath.  But  God 
did  not  give  us  the  Sabbath  for  his  own  sake, 
or  because  he  is  benefited  by  our  keeping  it. 
The  Bible  says,  "  The  Sabbath  was  made  for 
man."  God  gave  us  the  Sabbath  for  our  benefit, 
and  for  two  purposes.  He  has  made  us  so  that 
we  need  rest  one  day  in  seven.  It  has  been 
proved,  upon  fair  trial,  that  men  cannot  do  as 
much,  nor  preserve  their  health  as  well,  by  la- 
boring seven  days  in  a  week,  as  they  can  by  la- 
boring six  days,  and  resting  one  day  in  a  week. 
If  there  were  no  Sabbath,  you  would  have  no  day 
ot  rest.  You  would  grow  weary  of  school,  if 
you  were  obliged  to  attend  and  study  seven  days 


BENEFITS    OF    THE    SABBATH.  65 

in  a  week.  If  you  are  kept  at  home  to  work, 
you  would  soon  tire  out,  if  you  had  to  labor 
every  day  in  the  week.  But,  by  resting  every 
seventh  day,  you  get  recruited,  so  that  you  are 
able  to  go  on  with  study  or  work  with  new  vigor. 
The  Sabbath,  in  this  respect,  is  then  a  great 
blessing  to  you  ;  and  you  ought  to  be  so  thank- 
ful to  God  for  it,  as  to  keep  it  strictly  according 
to  his  command. 

Another  object  of  the  Sabbath  is,  to  give  all 
people  an  opportunity  to  lay  aside  their  worldly 
cares  and  business,  to  worship  God  and  learn 
his  will.  The  other  design  of  the  Sabbath  was, 
to  benefit  the  body ;  this  is,  to  bless  the  soul. 
If  there  were  no  Sabbath,  people. that  are  de- 
pendent upon  others  would  be  obliged  to  work 
every  day  in  the  week  ;  and  they  would  have  no 
time  to  meet  together  for  the  worship  of  God. 
And,  if  every  one  were  allowed  to  choose  his 
own  time  for  worshipping  God,  there  would  be 
no  agreement.  One  would  be  at  meeting,  anoth- 
er would  be  at  work,  and  others  would  be  seek- 
ing their  pleasure.  But,  in  order  to  have  every 
one  at  liberty  to  worship  God  without  disturb- 
ance, he  has  set  apart  one  day  in  seven  for  this 
purpose.  On  this  day,  he  requires  us  to  rest 
from  all  labor  and  recreation,  and  spend  its  sa- 
cred hours  in  learning  his  will,  and  in  acts  of 
6* 


66  THE    SABBATH    BENEFITS    THE    SOUL. 

demotion.  The  Sabbath  thus  becomes  a  means 
of  improving  the  mind  and  the  heart.  It  fur- 
nishes the  best  opportunity  for  social  improve- 
ment that  could  be  devised.  It  brings  the  people 
together,  in  their  best  attire,  to  exercise  their 
minds  in  understanding  divine  truth,  and  their 
hearts  in  obeying  it.  And  the  same  object,  and 
the  same  spirit,  it  carries  out  in  the  family.  If, 
therefore,  you  ever  consider  the  duties  of  the 
holy  Sabbath  irksome  and  unpleasant,  or  feel 
uneasy  under  its  restraints,  you  perceive  that  you 
must  be  very  unreasonable,  since  they  are  de- 
signed for  your  good.  You  will  not,  then,  find 
feult  with  me,  if  I  am  rigid  in  requiring  the  strict 
observance  of  the  Sabbath.  One  thing  I  would 
nave  you  remember,  —  If  you  would  receive 
the  full  benefit  of  the  holy  Sabbath,  you  must 
form  right  habits  of  keeping  it,  early  in  life. 
To  give  it  full  power  over  the  mind,  it  must  be 
associated,  in  our  earliest  recollections,  with  order, 
quiet,  stillness,  and  solemnity.  If  you  are  in  the 
habit  of  disregarding  it  in  early  life,  you  lose  all 
the  benefit  and  enjoyment  to  be  derived  from 
these  sacred  associations. 

The  best  directions  for  keeping  the  Sabbath, 
any  where  to  be  found,  are  contained  in  the 
thirteenth  verse  of  the  fifty-eighth  chapter  of 
Isaiah  :  —  "If  thou  turn  away  thy  foot  from  the 


HOW    TO    KEEP    THE    SABBATH.  67 

Sabbath,  from  doing  thy  pleasure  en  my  holy 
day,  and  call  the  Sabbath  a  delight,  the  holy  of 
the  Lord,  honorable ;  and  shalt  honor  him,  not 
doing  thine  own  ways,  nor  finding  thine  own 
pleasure,  nor  speaking  thine  own  words  —  "  You 
must  turn  away  your  foot  from  the  Sabbath,  not 
trampling  on  it  by  doing  your  own  pleasure,  in- 
stead of  the  pleasure  of  the  Lord.  Your  foot 
must  not  move  to  perform  any  act  that  is  con- 
trary to  the  design  of  this  sacred  day ;  and  es 
pecially,  must  not  go  after  your  own  pleasure. 
You  must  not  do  your  own  ways,  nor  Jind  your 
own  pleasure.  These  things  may  be  lawful  on 
othei  days ;  but  on  this  day,  every  thing  must 
have  reference  to  God.  You  must  not  even 
speak  your  own  words.  Worldly,  vain,  light,  or 
trifling  conversation  is  thus  forbidden.  And, 
if  you  may  not  speak  your  own  words,  you  may 
not  think  your  own  thoughts.  Worldly,  vain, 
trifling  thoughts,  or  thoughts  of  your  pleasure,  are 
not  lawful  on  God's  holy  day.  But  you  must  not 
only  refrain  from  these  things ;  the  Sabbath  "s 
not  properly  kept,  unless  its  sacred  services  are 
a  delight  to  the  soul.  If  you  are  tired  of  hear 
*ng,  reading,  and  thinking  of  the  things  of  another 
world,  you  do  not  keep  the  Sabbath  according 
to  these  directions.  To  one  who  enters  truly 
into  the  spirit  of  God's  holy  day,  it  is  the  most 


68  PREPARATION. 

delightful  of  the  seven.  You  remember,  in  the 
memoir  of  Phebe  Bartlett,  it  is  stated  that  she 
so  loved  the  Subbath  that  she  would  long  to  have 
it  come,  and  count  the  days  intervening  before  it. 
Such  are  the  feelings  of  all  who  love  God  and 
sacred  things. 

Having  made  these  general  remarks,  I  will 
give  you  a  few  simple  directions  for  making  the 
Sabbath  both  profitable  and  delightful.  The 
evening  before  the  Sabbath,  do  every  thing  that 
can  be  done,  to  save  doing  on  the  Sabbath 
Leave  nothing  to  be  done  in  God's  time  that 
you  can  do  in  your  own  time.  Lay  out  your 
Sabbath  day's  clothing,  and  see  that  it  is  all  in 
order,  that  you  may  have  no  brushing  or  mend- 
ing to  be  done  Sabbath  morning.  Rise  early 
in  the  morning,  and,  while  washing  and  dressing 
which  you  will  do  in  as  little  time  as  possible 
think  of  your  need  of  the  "  washing  of  regener 
ation  and  renewing  of  the  Holy  Ghost,"  and  o. 
being  clothed  in  the  clean,  white  robe  of  Christ's 
righteousness.  Then  offer  up  your  thanksgiving 
to  God  for  his  mercy  in  preserving  your  life,  and 
giving  you  another  holy  Sabbath,  and  pray  for 
his  presence  and  blessing  through  the  day.  If 
you  are  called  by  your  father  or  mother,  for  any 
service  of  the  family,  go  to  it  cheerfully ;  and 
as  soon  as  you  can  retire  again,  read  a  portion 


GOING    TO    MEETING.  69 

of  Scripture,  and  pray  to  God  for  such  particular 
blessings  upon  yourself  as  you  feel  your  need  of, 
and  for  his  blessing  upon  others  on  his  holy  day. 
If  you  attend  the  Sabbath  school,  you  will  need 
to  look  over  your  lesson  for  the  day,  and  en- 
deavor to  apply  it  to  your  own  heart ;  for  I  sup- 
pose you  do  not  put  off  the  study  of  your  lesson 
till  Sabbath  morning. 

Never  stay  at  home  on  the  Sabbath,  unless  you 
are  necessarily  detained.  Make  it  a  matter  of 
principle  and  calculation  always  to  be  there. 
On  your  way  to  the  house  of  God,  do  not  en- 
gage in  any  unnecessary  conversation,  especially 
that  which  is  vain,  light,  or  trifling,  to  divert 
your  mind,  and  unfit  you  for  the  worship  of  God. 
Do  not  stand  about  the  doors  of  the  meeting- 
house, to  salute  your  friends,  or  to  converse  with 
your  young  companions.  This  practice,  I  am 
sorry  to  say,  prevails  in  the  country,  among 
young  people  of  both  sexes,  to  the  great  annoy- 
ance of  well-bred  people.  It  is  a  great  temptation 
to  conversation  improper  for  the  Sabbath.  It  is 
very  unpleasant  for  people  who  are  passing,  to 
have  the  way  blocked  up,  so  as  to  have  to  press 
through  a  crowd.  Neither  do  people  like  to 
be  stared  at,  by  a  company  of  rude  young  people, 
as  they  pass  into  the  house  of  God.  I  am  sorry 
to  admit,  also,  that  this  unmannerly  practice  is 


70  BEHAVIOR    IN    THE    HOUSE    OP    GOD 

not  confined  to  youth;  but  that  many  elderly 
people  set  the  example.  Instead  of  doing  so, 
go  directly  to  your  seat,  in  a  quiet,  reverent  man- 
ner ;  and  if  any  time  intervenes  before  the  com- 
mencement of  public  worship,  do  not  spend  it 
in  gazing  about  the  house,  to  observe  the  dress 
of  different  persons ;  but  take  the  opportunity 
to  compose  your  mind,  to  call  in  all  vagrant 
thoughts,  to  get  your  heart  impressed  with  a 
sense  of  God's  presence,  and  to  lift  up  your 
soul  in  silent  prayer  for  his  blessing.  Or,  if 
the  time  be  long,  you  can  employ  a  part  of  it  in 
reading  the  Bible,  or  devotional  hymns.  But 
do  not  carry  any  other  book  to  the  house  of 
worship  to  be  read  there.  If  you  have  a  Sab- 
bath school  library  book,  it  will  be  better  not  to 
read  it  at  such  a  time,  because  you  will  be  likely 
to  get  your  mind  filled  with  it,  so  as  to  interfere 
with  the  services  of  the  sanctuary.  But  the 
Bible  and  hymn  book,  being  of  a  devotional 
character,  will  tend  to  prepare  your  mind  for 
worship.  Above  all,  do  not  read  a  newspaper, 
of  any  kind,  at  such  a  time.  Even  a  religious 
newspaper  would  tend  to  divert  your  mind  from 
that  serious,  tender,  devout  frame,  which  you 
ought  to  possess  when  you  engage  in  the  solemn 
public  worship  of  the  Great  Jehovah.  But  I  have 
often  witnessed  more  serious  improprieties,  in 


PUBLIC    WORSHIP  71 

the  house  of  God,  than  any  of  these.  I  have  seen 
young  people  whispering  and  laughing  during 
the  sermon ;  and  it  is  a  very  common  thing  to 
see  them  gazing  about  during  the  singing,  as 
though  they  had  nothing  to  do  with  the  service. 
I  have  also  seen  them  engaged  in  reading,  in  the 
time  of  sermon,  or  of  singing.  Some,  also,  are 
seen,  in  time  of  prayer,  with  their  eyes  wide  open, 
gazing  about.  Such  conduct  would  be  very  un- 
mannerly, if  nobody  were  concerned  but  the 
minister ;  for  it  is  treating  him  as  though  he  were 
not  worthy  of  your  attention.  But  when  it  is 
considered  that  he  speaks  to  you  in  the  name  of 
God,  and  that,  in  prayer,  while  you  stand  up 
with  the  congregation,  you  profess  to  join  in  the 
prayer ;  and  while  the  hymn  is  sung,  you  pro- 
fess to  exercise  the  devout  feeling  which  it 
expresses,  —  when  all  these  things  are  considered, 
such  conduct  as  that  I  have  described  appears 
impious  in  a  high  degree. 

Instead  of  being  guilty  of  such  improprieties, 
you  will  endeavor,  from  the  heart,  to  join  in  the 
sentiments  expressed  in  prayer  and  praise ;  and 
listen  to  the  sermon  with  all  attention,  as  a  mes- 
sage sent  from  God  to  you.  You  must  not  think 
that  the  sermon  is  designed  for  older  people, 
and  therefore  you  have  nothing  to  do  with  it ; 
nor  take  up  the  notion  that  sermons  are  too 


72  HOW    TO    HEAR. 

dry  and  uninteresting  to  engage  your  attention. 
The  minister  speaks  to  you,  in  the  name  of  God, 
those  great  truths  which  concern  the  salvation 
of  the  soul.  Can  they  be  of  no  interest  to  you  ? 
Have  you  not  a  soul  to  be  saved  or  lost  1  Nor 
need  you  think  that  you  cannot  understand  the 
sermon.  If  you  give  your  attention,  you  can 
understand  a  sermon  as  well  as  you  can  under- 
stand the  lessons  you  are  required  every  day  to 
study  at  school.  If  you  do  not  understand  preach- 
ing, it  is  because  you  do  not  give  your  mind  to 
rt,  and  hear  with  attention.  Your  mind  is  here 
and  there,  "  walking  to  and  fro  in  the  earth,  and 
going  up  and  down  in  it ;  "  and  you  only  catch, 
here  and  there,  a  sentence  of  the  sermon.  This 
is  the  reason  you  do  not  understand  it.  En- 
deavor to  examine  your  heart  and  life  by  what  you 
hear,  and  to  apply  it  to  yourself  in  such  a  way 
as  to  be  benefitted  by  it.  And,  when  you  leave 
the  house  of  God,  do  not  immediately  engage 
in  conversation,  and  by  this  means  dissipate  all 
impression ;  but,  as  far  as  possible,  go  home  in 
silence,  and  retire  to  your  closet,  to  seek  the 
blessing  of  God  upon  the  services  of  his  house, 
on  which  you  have  attended. 

I  suppose,  of  course,  that  you  attend  the  Sab. 
bath  school.  I  think  it  a  great  advantage  to 
those  who  rightly  improve  it.  But,  like  every 


SABBATH    SCHOOL.  73 

other  privilege,  it  may  be  so  neglected  or  abused 
as  to  be  of  no  benefit.  If  you  pay  no  attention 
to  the  Sabbath  school  lesson  at  home,  your  mere 
attendance  upon  the  recitation  at  school  will  do 
you  little  good.  You  will  feel  little  interest,  and 
receive  little  profit.  But,  if  you  make  it  the 
occasion  for  the  faithful  study  of  the  Holy  Scrip- 
tures at  home,  to  ascertain  their  meaning,  and 
to  become  acquainted  with  the  great  truths  of 
Christianity,  it  will  be  of  great  service  to  you 
in  forming  your  Christian  character. 

Having  well  and  thoroughly  studied  your  Sab- 
bath school  lesson,  you  will  then  be  prepared  to 
engage  in  the  recitation  with  interest.  In  the 
Sabbath  school,  you  will  observe  the  same  gen- 
eral directions  for  propriety  of  behavior  as  in 
public  worship.  You  are  to  remember  that  it  is 
the  holy  Sabbath,  and  that  the  Sabbath  school 
is  a  religious  meeting.  All  lightness  of  manner 
is  out  of  place.  A  serious  deportment  is  neces- 
sary, if  you  would  profit  by  it.  Courtesy  to 
your  teacher,  and  to  the  school,  also  requires  that 
you  should  give  your  attention,  and  not  be  con- 
versing or  reading  during  the  recitation,  or 
while  your  teacher  is  speaking  to  you.  In  an- 
swering the  questions,  you  should  be  full  and 
explicit ;  not  merely  making  the  briefest  possible 
reply,  but  entering  into  the  subject  with  interest. 
7 


74  SABBATH    NOON, 

But  be  careful  that  you  do  not  give  indulgence 
to  a  self-confident,  conceited  spirit,  nor  appear  as 
if  you  thought  yourself  wiser  than  your  teacher. 
Such  a  spirit  indulged  will  have  an  injurious  in- 
fluence in  the  formation  of  your  character,  and 
will  make  you  an  object  of  disgust  to  sensible 
people. 

Some  young  people,  when  a  little  past  the 
period  of  childhood,  begin  to  feel  as  if  they  were 
too  old  to  attend  the  Sabbath  school,  and  so 
gradually  absent  themselves,  and  finally  leave  it 
altogether.  This  arises  from  a  mistaken  notion 
as  to  the  design  of  the  Sabbath  school.  It  is 
not  a  school  for  children  merely ;  but  a  school 
for  all  classes  of  people,  to  engage  in  the  study 
of  the  most  wonderful  book  in  the  world.  I 
hope  you  will  never  think  of  leaving  the  Sabbath 
school,  as  long  as  you  are  able  to  attend  it.  If 
you  do,  you  will  suffer  a  loss  which  you  will 
regret  as  long  as  you  live. 
*  If  you  remain  at  the  house  of  worship  between 
the  Sabbath  school  and  the  afternoon  service, 
as  many  do  in  the  country,  you  will  be  ex- 
posed to  temptations  to  profane  the  Sabbath. 
To  prevent  this,  avoid  meeting  with  your  com- 
panions, in  groups,  for  conversation.  How- 
ever well-disposed  you  may  be,  you  can  hardly 
avoid  being  drawn  into  conversation  unsuitable 


STUDYING    THE    LESSON.  75 

for  the  holy  Sabbath.  If  you  take  a  book 
from  the  Sabbath  school  library,  this  will  be 
a  suitable  time  to  read  it,  if  you  are  careful  not 
to  extend  the  reading  into  the  afternoon  ser- 
vice, or  suffer  your  thoughts  to  be  diverted  by 
what  you  have  read.  But  the  practice  of  read- 
ing the  Sabbath  school  books  during  divine 
service,  which  prevails  among  children,  and 
even  with  some  young  men  and  women,  is  not 
only  very  irreverent,  but  a  gross  violation  of 
good  breeding.  It  is  slighting  the  service  of 
God,  and  treating  the  minister  as  though  they 
thought  what  he  has  to  say  to  them  not  worth 
their  attention. 

You  ought  to  have  a  particular  time  set  apart 
for  the  study  of  your  Sabbath  school  lesson.  I 
should  prefer  that  this  be  taken  during  the  week, 
so  as  not  to  task  your  mind  too  severely  on  the 
Sabbath  with  study,  inasmuch  as  it  is  a  day  of 
rest.  But,  if  you  cannot  do  this,  I  should  advise 
that  you  study  it  Sabbath  afternoon,  and  review 
it  the  next  Sabbath  morning. 

Some  portion  of  the  Sabbath  afternoon,  or 
evening,  you  will  employ,  under  the  direction  of 
your  parents,  in  repeating  the  Catechism,  which, 
I  hope  nuue  of  my  readers  will  consider  beneath 
their  attention.  " The  Shorter  Catechism"  next 
to  the  Bible,  I  regard  as  the  best  book  in  exist- 


76  LEARNING   THE    CATECHISM. 

ence  to  lay  the  foundation  of  a  strong  and  solid 
religious  character.  If  you  get  it  thoroughly 
committed  to  memory,  so  as  to  be  able  to  repeat 
it  verbatim  from  beginning  to  end,  you  will  never 
regret  it ;  but,  as  long  as  you  live,  you  will  have 
occasion  to  rejoice  in  it.  I  cannot  now  give 
you  any  adequate  idea  of  the  benefit  you  will 
derive  from  it.  These  catechetical  exercises  in 
your  father's  house  will  be  associated,  in  your 
mind,  with  the  most  precious  recollections  of 
your  early  years.  As  I  said  with  regard  to  your 
Sabbath  school  lessons,  and  for  the  same  reason, 
I  should  advise  you,  if  possible,  to  study  the  por- 
tion of  the  Catechism  to  be  recited,  during  the 
week.  But  if  you  cannot  do  so,  it  should  be 
studied  on  the  afternoon  or  evening  of  the  Sab- 
bath. If,  however,  you  study  these  lessons  >n 
the  week  time,  you  will  be  able  to  spend  the 
afternoon  and  evening  of  the  Sabbath,  except 
what  is  devoted  to  family  worship  and  repeating 
the  Catechism,  in  reading  serious  and  devotional 
books,  which  will  not  tax  your  mind  so  much. 
If  you  are  engaged  in  study  all  the  week,  your 
mind  will  need  rest.  Therefore,  I  would  have 
you  prosecute  your  religious  study  during  the 
week,  and  let  your  mind  be  taxed  less  on  the 
Sabbath,  reading  such  books  and  engaging  hi 
such  services  as  are  calculated  more  to  affect 


REVIEW    OF    THE    DAY.  77 

the  heart,  than  to  tax  the  mind.  You  ought 
to  spend  more  time  than  usual,  on  God's  holy 
day,  in  your  closet,  in  reading  the  Scriptures 
and  prayer.  But,  besides  the  Bible,  I  would 
particularly  recommend  Religious  Biographies, 
and  such  works  as  Bunyan's  "  Pilgrim's  Pro- 
gress" and  "Holy  War,"  D'Aubigne's  "  His- 
tory of  the  Reformation,"  &c.  But  secular 
history,  or  any  books  or  papers  of  a  secular 
character,  should  not  be  read  on  the  holy  Sab- 
bath. In  general,  you  may  safely  read,  on 
Sabbath  afternoon,  the  books  that  you  find  IB 
the  Sabbath  school  library ;  though  it  will  some- 
times happen  that  a  book  creeps  into  the  library 
that  is  not  suitable  for  this  sacred  day.  A  por- 
tion of  the  evening  of  the  Sabbath,  before  retir- 
ing to  rest,  should  be  spent  in  reviewing  the  day, 
recollecting  the  sermons,  examining  how  you 
have  kept  the  aay,  and  seeking  in  prayer  the 
pardon  of  what  has  been  amiss,  and  God's  bless- 
ing on  all  the  services  in  which  you  have  been 
engaged. 

A  Sabbath  thus  spent  will  be  a  blessing  to 
you,  not  only  for  the  six  days  following,  but  as 
long  as  you  live.  It  will  contribute  to  the  for- 
mation of  religious  habits  that  you  will  be  thank- 
Ail  for  to  the  day  of  your  death.  And  when  you 
become  accustomed  to  spending  your  Sabbaths 
7* 


78  SABBATH    DELIGHTFUL. 

thus,  so  far  from  finding  them  long  and  tedious 
days,  you  will  find  them  the  most  delightful  of 
the  seven,  and  will  only  regret  that  they  are  TOO 
SHORT — they  come  to  an  end  before  you  have 
finished  all  the  good  designs  you  have  formed. 

The  fact  that  God  has  set  apart  a  day  to  him- 
self, and  commanded  us  to  keep  it  holy,  would 
naturally  lead  us  to  conclude  that  he  would  order 
his  Providence  so  as  to  favor  its  observance.  We 
have  only  need  to  examine  the  subject  to  be  con- 
vinced that  he  does  so.  When  his  ancient  peo- 
ple, the  children  of  Israel,  refused  to  keep  his 
Sabbaths,  and  trampled  his  holy  day  under  foot, 
he  emptied  them  out  of  the  land,  and  caused 
them  to  be  carried  off  into  a  strange  country,  and 
to  remain  there  seventy  years.  This  was  threat- 
ened in  Leviticus  xxvi.  34,  35: — "  Then  shall 
the  land  enjoy  her  Sabbaths,  as  long  as  it  lieth 
desolate,  and  ye  be  in  your  enemies'  land ;  even 
then  shall  the  land  rest,  and  enjoy  her  Sabbaths. 
As  long  as  it  lieth  desolate,  it  shall  rest ;  because 
it  did  not  rest  in  your  Sabbaths,  when  ye  dwelt 
upon  it."  In  2  Ch.  xxxvi.  20,  21,  this  is  referred 
to  as  one  of  the  principal  reasons  why  they  were 
carried  away  to  Babylon : — "  And  them  that 
escaped  the  sword  carried  he  away  to  Baby.on ; 
where  they  were  servants  to  him  and  his  sons, 
until  the  reign  of  the  kingdom  of  Persia,  to  fulfil 


THOSE    BLEST    WHO    KEEP    THE    SABBATH.      79 

the  word  of  the  Lord  by  the  mouth  of  Jeremiah 
the  prophet,  until  the  land  had  enjoyed  her  Sab- 
baths ;  for  as  long  as  she  lay  desolate,  she  kept 
Sabbath,  to  fulfil  threescore  and  ten  years.' ' 

I  can  think  of  no  reason  why  God,  in  his  holy 
Providence,  should  not  punish  Sabbath-breakers 
now  as  well  as  then.  I  have  no  doubt  that  he 
does.  If  we  could  see  the  design  of  his  Provi- 
dence, as  it  is  explained  in  the  Bible,  no  one 
would  doubt  it.  Sir  Matthew  Hale,  after  a  long 
and  laborious  public  life,  declared,  as  the  result 
of  his  experience,  that  he  found  his  affairs  pros- 
per, during  the  week,  just  in  proportion  to  the 
strictness  with  which  he  had  observed  the  Sab- 
bath ;  and  that  he  had  never  met  with  success  in 
any  business  which  was  planned  on  the  Sabbath. 

I  might  fill  this  book  with  narratives  of  ac- 
cidents that  have  happened  to  young  people, 
while  seeking  their  pleasure  on  the  Lord's  day. 
Scarcely  a  week  occurs,  in  the  summer  season, 
but  the  papers  contain  accounts  of  parties  of 
young  people  drowned  while  taking  Sabbath  ex- 
cursions on  the  water,  or  of  young  men  and 
boys  drowned  while  bathing  on  the  Lord's  day. 
Many  very  striking  accounts  of  this  kind  have 
been  collected  and  published  in  tracts.  And  a 
great  many  facts  of  a  more  general  nature  have 
also  been  published,  in  various  forms,  showing 


80  SABBATH-BREAKERS    PUNISHED. 

that  it  is  profitable  to  keep  the  Sabbath,  and  un- 
prqfitable  and  dangerous  to  break  it.  My  ob- 
ject, in  this  place,  is  simply  to  impress  on  the 
minds  of  my  readers  the  very  important  influ- 
ence which  the  proper  observance  of  the  Sab- 
bath has  in  the  formation  of  character.  And  I 
wish  them  to  follow  the  youth  through  life  who 
has  been  accustomed  to  keep  the  Sabbath,  and 
who  continues  to  keep  it ;  and  then  follow  the 
course  of  one  who  has,  in  early  life,  been  accus- 
tomed to  disregard  God's  holy  day.  And  one 
thought,  in  particular,  I  desire  you  to  ponder 
well, — The  Sabbath-breaker  cannot  expect  God's 
protection.  And,  if  God  forsakes  you,  what  will 
oecome  of  you  ? 

A  party  of  young  people  set  out  for  a  sail,  on 
the  Sabbath  day.  One  of  the  young  ladies  told 
her  brother  that  she  felt  very  bad  to  think  she 
was  breaking  the  Sabbath,  and  she  must  return 
home.  But  he  entreated  her  not  to  spoil  his 
pleasure,  for  he  should  not  enjoy  it,  unless  she 
went  with  him ;  and  to  please  him  she  consented 
to  go.  The  boat  was  upset,  and  she  was  drown- 
ed. The  distracted  brother  now  gave  vent  to  his 
grief  in  the  most  bitter  lamentation.  He  had 
been  the  means  of  her  death.  There  he  stood, 
wringing  his  hands  in  agony,  and  exclaiming, 
"O!  what  shall  I  do!  How  can  I  see  my  fa- 
ther's face  ! " 


THE    YOUNG    SABBATH-BREAKER.  81 

There  was  a  boy  in  Boston,  the  son  of  respec- 
table parents,  who  gave  promise  of  becoming  a 
respectable  and  useful  man.  He  stood  well  in 
school,  and  had  the  reputation  of  being  a  good 
scholar.  He  attended  the  Sabbath  school,  and 
appeared  to  be  a  good  boy.  His  mother  was  en- 
deavoring to  bring  him  up  in  the  way  he  should 
go.  But,  on  one  Sabbath,  he  was  persuaded  by 
some  bad  boys  not  to  go  to  Sabbath  school,  but 
to  go  with  them  to  Chelsea.  This  was  his  first 
step  in  the  down-hill  road.  The  next  thing  was, 
to  conceal  his  conduct  from  his  mother.  She 
asked  him  if  he  had  been  to  Sabbath  school, 
and  he  said  he  had.  Then  she  asked  him  for  the 
text.  He  repeated  a  text ;  and  as  she  was  not 
able  to  go  that  afternoon,  she  could  not  detect 
his  deception.  He  also  pretended  to  repeat  parts 
of  the  sermon,  in  order  to  blind  her  eyes.  She 
was  satisfied,  supposing  he  had  been  at  Sabbath 
school  and  meeting,  secure  from  temptation. 
Finding  he  had  succeeded  so  well  in  deceiving 
his  mother,  he  continued  to  seek  his  pleasure 
on  God's  holy  day,  and  to  repeat  his  deceptions 
to  his  mother,  making  her  believe  that  he  had 
been  at  Sabbath  school  and  meeting.  He  went 
on  so  for  some  time,  hardening  himself  in  sin, 
and  associating  with  bad  boys,  till  he  became  ripe 
for  mischief  and  crime.  He  was  employed  by 


82  BOY    IN    PRISON. 

the  publisher  of  a  paper,  as  an  errand  boy.  One 
part  of  his  duty  was  to  bring  letters  and  papers 
from  the  post-office.  While  thus  engaged,  he 
learned  that  money  frequently  came  to  his  em- 
ployer in  letters.  After  a  while,  he  left  this  em 
ployment.  The  money  in  the  letters  now  tempt- 
ed him.  Having  hardened  his  heart  by  breaking 
the  S.abbath,  associating  with  bad  boys,  and  de- 
ceiving his  mother,  he  had  not  strength  of  prin- 
ciple to  resist.  He  continued  to  receive  the  let- 
ters, robbing  them  of  their  contents.  At  length 
he  was  detected,  and  sent  to  prison  for  two  years. 
The  gentleman  who  related  this  to  me  said  he 
went  one  day  to- the  prison,  and  there  he  saw  the 
boy's  mother  and  sister,  talking  with  him  through 
an  iron-grated  window,  and  weeping  as  though 
they  would  break  their  hearts.  All  this  came  upon 
him  by  his  seeking  his  pleasure  on  God's  holy 
day.  And  if  you  knew  the  history  of  those  who 
have  been  imprisoned  for  crime,  you  would  find 
a  great  many  such  cases.  If  he  had  turned 
away  his  foot  from  the  Sabbath,  from  seeking  his 
pleasure  on  this  holy  day,  he  might  have  been 
sitting  with  his  mother  and  sister  in  their  own 
quiet  home,  instead  of  being  locked  up  in  a  filthy 
prison,  with  a  company  of  hardened  criminals. 


83 
CHAPTER  XL 

HABITS. 

BESIDES  what  I  have  noticed  in  several  of  the 
foregoing  chapters,  there  are  many  things  of  a 
general  nature,  which  I  shall  group  together 
under  the  title  of  habits.  A  habit  is  what  has 
become  easy  and  natural  by  frequent  repetition. 
People  not  unfrequently  become  much  attached 
to  practices,  which  at  first  were  very  unpleasant. 
You  will  sometimes  see  men  chewing,  smoking, 
or  snuffing  tobacco,  a  most  filthy  and  poisonous 
plant,  a  little  bit  of  which  you  could  not  be  per- 
suaded to  take  into  your  mouth,  it  is  so  nau- 
seous ;  yet,  by  long  use,  people  learn  to  love  it. 
That  is  a  habit.  So,  likewise,  you  see  persons 
very  fond  of  drinking  intoxicating  liquors,  which 
to  you  would  be  a  nauseous  medicine;  and 
which  are  poisonous  and  destructive  to  all.  It 
is  practice  which  has  made  these  drinks  so  pleas- 
ant. This  is  a  habit. 

Habits  are  both  bad  and  good;  and  a  habit 
is  a  very  good  or  a  very  bad  thing,  as  it  is  good 
or  bad.  Habits  are  mostly  formed  in  early  life ; 
and  a  habit,  once  formed,  is  difficult  to  be 
broken ;  —  once  fixed,  it  may  follow  you  as  long 
as  you  live. 


84  DILATORINESS 

I  shall  specify  a  few  of  the  bad  habits  which 
boys  of  your  age  are  liable  to  contract,  with  their 
opposite  good  habits.  It  is  very  likely  I  shall 
fail  to  notice  many  others,  equally  important ; 
but  these  may  put  you  upon  thinking,  and  lead 
you  to  discover  and  correct  other  bad  practices. 

I.  DILATORINESS  or  TARDINESS. — The  tardy 
boy  is  dilatory  about  rising  in  the  morning.  Al- 
though old  Chanticleer  is  pouring  his  shrill  note 
of  warning  into  his  ear,  and  the  birds  are  filling 
the  air  with  their  merry  song,  and  the  morning 
rays  o.  :he  sun  are  peeping  stealthily  through 
the  half-closed  shutter,  still  he  thinks,  "  There's 
time  enough  yet ; "  and  instead  of  starting  up 
with  the  lark,  he  lingers  and  delays,  saying  with 
the  sluggard,  "  A  little  more  sleep,  a  little  more 
slumber,  a  little  more  folding  of  the  hands  to 
sleep."  At  length  he  rises,  in  a  yawning  mood, 
and  proceeds  slowly  to  pull  on  his  clothes,  ling- 
ering with  every  article,  looking  here  and  there, 
and  stopping  every  now  and  then  to  play,  or  to 
amuse  himself  in  gazing  about  his  chamber. 
And  sometimes  he  stops,  half-dressed,  to  read  a 
story  from  a  piece  of  an  old  newspaper.  In  this 
and  other  ways,  he  amuses  himself  until  the 
breakfast  bell  rings,  and  he  is  not  ready.  Per- 
haps he  has  been  called  half  a  dozen  times  to 
"  do  his  chores,"  and  as  often  answered,  "  Well, 


TARDINESS.  85 

/'//;  coming;"  till,  wearied  with  his  delay,  his 
mother  or  sister  has  done  the  work  that  belonged 
to  him,  or  his  father  has  been  called  from  his 
room,  or  the  hired  man  from  his  work,  to  do  it 
for  him.  At  length,  he  makes  his  appearance  at 
the  table  after  the  blessing,  when  the  rest  of  the 
family  have  begun  their  meal.  But,  having  just 
emerged  from  the  foul  air  of  his  bedroom,  he 
has  no  appetite  for  his  breakfast,  and  feels  pee- 
vish and  fretful.  A  scowl  appears  upon  his  brow, 
and  he  turns  up  his  nose  at  the  food  spread  be- 
fore him,  forgetful  alike  of  his  obligations  to  his 
Heavenly  Father  for  providing,  and  to  his  moth- 
er for  preparing  it.  Or,  if  he  sometimes  gets 
dressed  before  breakfast,  he  is  not  in  season  to 
do  his  chores,  or  to  complete  the  lesson  which  he 
left  unfinished  the  night  before.  He  hears  the 
breakfast  bell,  but  he  is  just  now  engaged,  and 
thinks,  "  There's  time  enough  yet,  — I'll  just  Jin- 
ish  what  I've  begun ; "  and  so  he  is  not  in  season 
for  the  table.  He  has  either  detained  the  table 
till  all  are  impatient  of  waiting,  or  else  he  takes 
his  seat  after  the  rest  have  commenced  eating. 
In  consequence  of  this  loss  of  time,  he  is  left  at 
the  table  to  finish  his  breakfast,  and  his  seat  is 
for  some  time  vacant  at  prayers,  when  he  comes 
in  and  disturbs  the  whole  family.  Or,  if  at  any 
time,  he  gets  his  seat  with  the  rest,  he  is  dilatory 
8  * 


86  ALWAYS    TOO    LATE. 

in  finding  his  place,  and  is  never  ready  to  read 
when  his  turn  comes.  This  dilatoriness  goes 
on,  till  the  school  hour  arrives,  and  he  is  not 
ready ;  or  he  delays  on  the  way  to  school,  and 
arrives,  perhaps,  just  after  his  class  have  recited. 
Sabbath  morning,  when  the  bell  tolls,  and  the 
family  are  starting  for  meeting,  he  is  roused  from 
a  reverie,  and  has  yet  to  get  ready.  And  so  in 
every  thing  else  this  dilatory  habit  follows  him. 
When  his  father  or  mother  calls  him,  instead  of 
promptly  making  his  appearance,  to  serve  them, 
as  a  dutiful  son  should  do,  he  answers,  "  Yes, 
in  a  minute,"  or,  "  Yes,  I'm  going  to."  He  must 
dispose  of  something  else  first ;  and  before  he 
comes,  the  service  for  which  he  was  called  has 
been  despatched  by  some  one  else.  He  does  not 
seem  to  know  how  to  start  quick.  He  is  always 
in  a  hurry  when  the  time  comes  to  do  any  thing, 
because  he  was  dilatory  in  making  prepara- 
tion when  he  had  time.  He  is  always  late,  — 
always  out  of  time,  —  vexing  those  that  are  about 
him,  and  injuring  himself.  He  seems  to  have 
started  too  late.  You  would  think  that  he  began 
too  late  in  the  beginning,  —  that  he  was  born  too 
late,  and  has  never  been  able  to  gain  the  lost 
time.  Every  thing  comes  too  soon,  before  he  is 
prepared  for  it.  If  he  ever  becomes  a  man,  and 
this  habit  continues,  it  will  always  be  a  source  of 


PUNCTUALITY.  87 

vexation  and  disaster  to  him.  If  he  is  a  me- 
chanic, he  will  fail  to  meet  his  engagements, 
and  disappoint,  vex,  and  lose  his  customers.  If 
he  is  a  man  of  business,  he  will  fail  to  meet  his 
appointments,  and  thus  lose  many  a  bargain. 
He  will  suffer  his  notes  to  be  protested  at  the 
bank,  and  thus  injure  his  friends  and  destroy  his 
credit.  His  dilatory  habits  will  be  the  ruin  of 
his  business.  And  if  he  carries  the  same  habit 
into  religion,  he  will  ruin  his  soul,  for  death  will 
overtake  him  before  lie  is  ready. 

Although  this  seems  natural  to  him,  it  is  only 
tardiness  indulged  till  it  has  grown  into  a  habit. 
But  by  timely  resolution,  diligence,  and  perse- 
verance, the  habit  may  be  broken. 

The  opposites  of  this  are  the  good  habits  of 
promptness  and  punctuality.  When  the  gray 
dawn  steals  in  at  his  window,  the  prompt  lad 
springs  from  his  bed ;  and  in  a  few  minutes  he 
is  washed  and  dressed,  and  on  his  knees  at  his 
morning  devotions.  Soon  he  appears  at  his 
work;  and  before  breakfast,  all  his  chores  are 
done.  Thus  he  has  redeemed  the  time  between 
breakfast  and  school,  which  he  has  at  his  own 
disposal,  for  his  lessons  or  his  sports.  He  is 
always  in  time.  He  never  keeps  the  table  wait- 
ing for  him,  and  never  comes  after  the  blessing. 
He  is  never  late  at  prayers — never  late  at  school-^ 


DO  SLOVENLINESS. 

never  late  at  meeting;  and  yet  he  is  never  in 
a  hurry.  He  redeems  so  much  time  by  his 
promptness,  that  he  has  as  much  as  he  needs  to 
do  every  thing  well  and  in  season.  He  save? 
all  the  time  that  the  dilatory  spends  in  sauntering 
in  considering  what  to  do  next,  in  reading  frivo- 
lous matters,  and  in  gazing  idly  at  vacancy.  Do 
you  desire  to  possess  these  good  habits  1  Only 
carry  out  for  one  day  the  idea  I  have  given  o* 
promptness,  and  then  repeat  it  every  day,  andx 
in  a  little  time,  you  have  the  habit  established. 
II.  SLOVENLINESS.  —  A  slovenly  boy  makes 
himself  a  deal  of  needless  trouble,  and  greatly 
tries  the  patience  of  his  mother.  If  you  go  into 
his  room,  you  find  it  always  in  confusion.  His 
things  are  scattered  about,  here  and  there,  some 
on  the  bed,  some  on  the  chairs,  and  some  on  the 
floor,  —  but  none  in  their  places.  He  either  has 
no  particular  place  for  any  thing,  or  else  he  takes 
no  pains  to  put  things  in  their  places.  He  leaves 
a  thing  where  he  uses  it.  Hence,  if  he  wants 
any  thing,  he  never  knows  where  to  look  for  it, 
unless  he  happens  to  remember  where  he  used 
it  last.  He  must  waste  his  time  in  hunting  for 
it.  Hence  you  will  often  hear  him  impatiently 
inquiring  if  any  one  has  seen  his  things ;  when 
he  ought  himself  to  know  where  they  are.  If 
he  goes  into  another  person's  room,  whatever 


SLOVENLINESS.  b9 

article  he  lays  his  hand  upon  is  misplaced.  And 
so  it  is,  if  he  uses  any  of  his  father's  tools.  He 
never  thinks  of  putting  any  thing  where  he  found 
it.  He  throws  it  down  carelessly  wherever  he 
happens  to  be,  or  else  puts  it  in  the  wrong  place ; 
so  that,  when  wanted,  it  cannot  be  found.  Thus, 
he  not  only  wastes  his  own  time,  but  hinders  and 
vexes  others.  If  he  goes  into  the  library,  and 
takes  down  a  book,  he  either  puts  it  in  a  differ- 
ent place,  and  so  disarranges  the  shelves,  or  lays 
it  down  on  the  shelf  in  front  of  other  books, 
for  his  father  or  mother  to  arrange.  His  school 
books  are  torn  and  dirty  — -  disfigured  with  pencil 
marks,  blots  of  ink,  grease  spots,  finger  prints, 
and  dog's-ears ;  and  if  he  borrows  a  book  from 

O  ' 

the  Sabbath  school  library,  or  of  a  friend,  it  is 
returned  with  some  of  these  his  marks  upon  it. 

Whatever  he  undertakes  to  do  is  done  in  the 
same  slovenly  style.  If  he  brings  in  water,  he 
spills  it  on  the  floor.  His  wood  he  throws  down 
in  a  sprawling  manner,  instead  of  laying  it  in  a 
neat  and  handsome  pile.  Nothing  that  he  does 
looks  neat  and  finished. 

Nor  does  he  appear  to  any  better  advantage  in 
his  person.  His  clothes  are  put  on  in  a  slouch- 
ing, uncouth  manner ;  and  he  always  contrives 
to  have  them  dirty.  He  cannot  have  on  clean 
clothes  half  an  hour  without  soiling  them.  He 
8*  * 


90  CARELESSNESS. 

rubs  against  whatever  dirty  thing  he  passes.  If 
he  carries  milk,  he  spills  it  on  his  clothes.  He 
drops  grease  on  them  at  the  table.  He  wallows 
in  the  dirt.  He  contrives  to  hitch  against  a  nail, 
or  the  latch  of  a  door,  and  makes  a  rent  for  his 
mother  to  mend.  If  left,  to  himself,  his  face 
would  never  come  in  contact  with  water,  nor  his 
teeth  with  a  brush.  You  would  almost  think, 
sometimes,  that  you  could  see  the  grass  grow- 
ing on  his  upper  lip. 

He  comes  into  the  house  with  his  shoes  cov- 
ered with  mud,  and  never  thinks  of  wiping  his 
feet,  but  leaves  the  prints  of  them  on  his  moth- 
er's clean  floor  or  nice  carpet.  He  seems  to  for- 
get what  scrapers  and  mats  are  made  for,  for  he 
passes  by  without  using  them.  He  lays  his  hat 
on  a  chair,  or  throws  it  upon  the  floor,  instead 
of  hanging  it  in  its  place.  Thus  he  tries  the 
patience  of  his  mother  and  sisters,  and  makes 
himself  unwelcome  at  his  own  home. 

And  with  this  habit  is  generally  associated 
carelessness.  He  never  seems  to  be  thinking 
what  he  is  about.  He  does  not  see  things  that 
are  in  his  way,  but  stumbles  over  them,  break- 
ing, bruising,  or  otherwise  injuring  them,  and 
often  hurting  himself.  You  dread  to  see  him  ap- 
proach, lest  some  mischief  should  happen.  He 
does  not  look  to  see  what  he  steps  on,  nor  wheth- 


NEAT    AND    ORDERLY.  91 

er  his  hands  have  firm  hold  of  the  article  he  takes 
up.  If  he  passes  through  a  door,  he  does  not 
mind  whether  it  was  open  or  shut ;  and  most 
likely,  if  he  finds  it  open,  in  a  warm  summer's 
day,  he  will  close  it ;  but,  if  he  finds  it  carefully 
shut,  on  a  freezing  day  in  mid-winter,  he  will 
leave  it  wide  open. 

A  careless  person  will  be  constantly  meeting 
with  accidents  and  misfortunes,  and  continually 
subject  to  the  most  vexatious  mortifications, 
which  a  little  thoughtfulness  and  care  would 
prevent.  This  habit  is  a  very  great  fault,  and, 
when  confirmed,  very  difficult  to  correct.  It  is 
therefore  the  more  important,  that  it  should  be 
taken  in  season,  and  nipped  in  the  bud. 

I  need  not  tell  you  what  are  the  opposites  ol 
slovenly  and  careless  habits.  The  neat,  orderly, 
and  careful  boy  has  an  invariable  rule,  —  "A 

PLACE  FOR  EVERY  THING,  AND  EVERY  THING  IN 

ITS  PLACE."  Go  into  his  room  at  any  hour,  and 
you  will  find  every  thing  in  order.  He  can  go 
in  the  dark,  and  lay  his  hand  on  any  thing  he 
wants,  so  that  he  never  runs  the  risk  of  setting 
the  house  on  fire,  by  carrying  a  light  into  his 
bedroom.  He  is  so  much  in  the  habit  of  putting 
things  in  their  proper  places,  that  he  never  thinks 
of  doing  otherwise.  He  never  leaves  a  thing 
at  random,  where  he  happens  to  be  using  it; 


92  CAREFULNESS. 

but  always  puts  it  where  it  belongs.  When  he 
undresses,  every  article  of  his  clothing  is  folded, 
and  laid  together  in  the  order  that  it  will  be 
wanted  in  the  morning ;  so  that  he  loses  no  time 
in  hunting  for  it.  His  clothes  are  put  on  and 
adjusted  so  as  to  show  a  neat  fit,  and  every 
button  does  its  office.  His  shoes  are  regularly 
brushed  every  morning,  and  the  strings  neatly 
tied,  so  that  your  eye  is  never  offended  with  the 
appearance,  nor  your  ear  distressed  with  the 
sound,  of  dirty,  slip-shod,  flapping  shoes. 

'I  o  whatever  part  of  the  house  he  goes,  he 
leaves  it  in  the  order  in  which  he  found  it ;  for 
it  is  his  invariable  rule,  when  he  uses  any  thing 
belonging  to  another,  to  replace  it  exactly  as  he 
found  it.  When  he  takes  hold  of  a  cup,  or  a 
lamp,  or  any  such  article,  he  is  careful  to  get 
fairly  hold,  and  then  to  move  moderately,  and 
not  with  a  jerk ;  and  by  this  means,  he  seldom 
meets  with  any  of  those  accidents  which  are  so 
annoying  to  tidy  housekeepers.  If  he  goes  to 
the  library,  he  is  careful  to  replace  every  book 
or  paper  he  takes  in  his  hand,  exactly  as  he 
found  it.  If  he  takes  a  book  to  read,  he  carries 
it  with  care,  firmly  grasped  in  his  hand,  and 
avoids  letting  it  fall,  or  hitting  it  against  any 
thing  to  bruise  the  cover.  He  holds  it  in  such 
a  manner  as  not  to  strain  the  back  or  crumple 


CAREFULNESS.  93 

the  leaves ;  and  if  called  away  from  his  rea'ding 
he  puts  in  a  mark,  shuts  the  book,  and  lays  it 
in  a  safe  place.  He  never  thinks  of  using  a 
book  for  any  other  purpose  than  that  for  which 
it  was  made.  When  he  has  finished  reading  it, 
he  carefully  replaces  it  in  the  library,  just,  where 
he  found  it.  He  does  not  place  it  wrong  end  up- 
wards, nor  the  title  towards  the  back  of  the  shelf; 
but  puts  it  in  the  place  where  it  belongs,  makes 
it  stand  straight,  and  shoves  it  back  even  with 
its  fellows.  All  his  school  books  are  kept  neat 
and  clean.  No  blots  of  ink,  nor  pencil  marks, 
nor  thumb-prints,  nor  dog's-ears,  any  where  ap- 
pear. If  he  passes  through  a  door  into  or  out 
of  a  room  where  others  are  sitting,  he  leaves  it 
open  or  shut  as  he  found  it;  judging  that  the 
persons  occupying  the  room,  have  adjusted  its 
temperature  to  their  own  liking. 

He  is  equally  careful  of  his  person.  He 
never  considers  himself  dressed,  till  he  has 
washed  his  hands  and  face,  cleaned  his  teeth, 
and  combed  his  hair ;  and  he  never  thinks  of 
sitting  down  at  the  table  with  dirty  hands.  He 
learns  to  keep  his  clothes  neat  and  clean.  At 
table,  he  avoids  dropping  his  food  upon  them. 
At  school,  he  is  careful  of  his  ink,  not  to  be- 
spatter his  clothes  with  it.  And  at  play,  he 
keeps  himself  out  of  the  dirt.  He  will  wear  his 


94  RUDENESS. 

clothes  a  week,  and  have  them  appear  cleaner, 
v  at  the  end  of  it,  than  the  sloven's  when  he  has 
worn  them  a  single  day. 

He  has  a  care,  also,  of  the  appearance  of  the 
house.  He  never  forgets  to  use  the  scraper  at 
the  door,  to  remove  the  mud  from  his  feet ;  and 
then  he  makes  it  an  invariable  rule  never  to  pass 
a  mat  without  wiping  his  shoes.  He  never  says, 
like  the  sloven,  "  I  didn't  think,"  to  excuse  him- 
self. He  would  consider  it  unpardonable  in  him 
not  to  think ;  for  what  is  the  ability  of  thinking 
worth,  if  it  never  comes  when  it  is  wanted. 

The  neat,  orderly  boy,  makes  himself  agree- 
able to  his  mother  and  sisters,  who  are  always 
glad  to  see  him  coming;  and  home  is  a  delight- 
ful place  to  him,  because  he  meets  with  smiles 
and  pleasant  words.  But  the  sloven  exposes 
himself  to  sour  looks  and  chiding,  by  his  dirty 
habits  ;  and  he  finds  home  a  disagreeable  place, 
because  he  makes  it  so. 

III.  RUDENESS.  —  This  term  does  not  describe 
any  one  habit  in  particular,  but  a  great  many 
little  ones.  Webster  gives  the  following  defini- 
tion :  "  RUDE  :  rough ;  of  coarse  manners  ;  un- 
polished ;  clownish;  rustic."  It  is  not,  there- 
fore, a  single  habit,  but  a  series  of  habits.  These 
are  so  numerous,  it  can  hardly  be  expected  that 
I  should  think  of  them  all.  The  rude  boy  is 


COARSE    JESTS.  95 

rough,  clownish,  and  boisterous,  in  his  manners. 
He  is  rude  in  speech  and  rude  in  behavior.  He 
will  stalk  into  the  house  with  his  hat  on ;  and  if 
there  is  company,  he  does  not  notice  them.  He 
talks  in  a  loud  and  boisterous  manner,  ofte» 
breaking  in  abruptly  upon  the  conversation  of  oth- 
ers. If  he  hears  part  of  a  conversation,  and  de- 
sires to  know  what  it  is  about,  he  abruptly  breaks 
in,  "  Who  is  it?  Who  is  it?  What  is  it?"  And, 
often,  he  keeps  his  tongue  running  continually, 
like  the  incessant  clatter  of  a  mill. 

It  is  rude  and  vulgar  to  interlard  conversation 
with  by-words,  or  unmeaning  phrases,  thrown  in 
at  random  between  the  sentences.  It  is  much 
more  so,  to  throw  in  little  oaths,  or  low,  vulgar 
expressions.  All  this  shows  a  disposition  to  be 
profane.  It  is  saying,  in  effect,  "  I  would 
swear,  if  I  durst."  If  indulged,  this  habit  will 
be  very  likely  to  lead  on  to  profaneness. 

Another  rude  habit,  which  boys  often  indulge, 
is,  what  is  familiarly  called  "  CRACKING  JOKES  " 
upon  one  another.  The  object  seems  to  be,  to 
see  who  can  say  the  wittiest  thing,  at  another's 
expense.  But,  in  such  attempts,  generally,  wit 
fails ;  and  the  strife  is,  which  can  say  the  silliest 
thing,  in  the  silliest  manner.  All  such  low  wit- 
ticisms may  be  set  down  as  decidedly  rude  and 
vulgar. 


96  RUDE    HABITS. 

Rudeness  of  behavior  manifests  itself  in  so 
many  forms,  that  it  is  scarcely  definable.  I  can 
only  glance  at  a  few  things  which  indicate  a 
want  of  good  breeding.  It  is  rude  to  be  so  for- 
ward  as  to  treat  your  superiors  as  equals,  or  to 
take  the  lead  in  all  companies.  On  the  other 
hand,  it  is  rude  to  be  bashful  —  to  hang  down  the 
head,  with  a  leer  of  the  eye,  in  the  presence  of 
company,  and  refuse  to  speak  when  spoken  to, 
or  to  speak  in  a  confused  and  mumbling  tone, 
as  though  you  had  never  seen  anybody  before. 
It  is  rude  for  a  boy  to  take  the  best  seat  in  the 
room,  or  to  take  the  only  seat,  while  others  are 
standing.  Tilting  one's  chair ;  sitting  awk- 
wardly on  one  side  of  the  chair,  or  with  the 
feet  stretched  out  at  full  length ;  putting  the  feet 
on  another's  chair ;  sitting  on  two  chairs ;  rock- 
ing ;  drumming  with  the  fingers  or  feet ;  scratch 
ing  books,  furniture,  window-frames,  or  walls,  — 
these,  and  a  hundred  other  things  that  might  be 
named,  are  rude  habits,  which  indicate  not  only 
the  want  of  good  breeding,  but  the  absence  of 
good  taste  and  a  sense  of  propriety. 

There  are  other  rude  habits,  which  boys  often 
contract,  while  abroad,  that  are  wholly  out  of 
character  for  one  that  would  be  a  gentleman; 
such  as  hallooing  in  the  streets  ,  jumping  on  the 
backside  of  carriages;  calling  out  to  strangers 


EVIL    HABITS.  97 

that  are  passing;  collecting  in  groups  about 
public  places,  and  staring  at  people.  All  such 
behavior  is  intolerable ;  arid  those  who  are 
guilty  of  it  will  be  set  down  by  all  sensible  peo- 
ple as  low,  ill-bred,  rude  boys. 

IV.  EVIL  HABITS.  —  I  am  sorry  to  say  that 
some  boys  indulge  habits,  that  are  worse  than 
any  I  have  mentioned.  Boys  may  be  seen  strut- 
ting through  the  streets,  puffing  segars;  and 
even  sometimes  filling  their  mouths  with  that 
loathsome  Indian  weed,  tobacco,  as  though 
they  thought  such  vile  habits  necessary  to  make 
them  men.  And  often  you  will  hear  the  profane 
oath  issuing  from  their  mouth,  along  with  the 
foul  breath  created  by  this  nauseous  potion.  A 
disposition  to  smoke  or  to  chew  this  filthy,  poi- 
sonous substance,  indicates  the  existence  of  an 
intemperate  appetite,  and  the  love  of  low  com- 
pany. You  will,  perhaps,  see  the  same  boys  at  the 
shops,  drinking  beer.  But  this  is  only  the  prelude 
to  something  stronger.  Tobacco  is  one  of  the 
most  active  vegetable  poisons.  It  disorders  the 
system  and  creates  an  appetite  for  stimulants.  It 
is  dangerous  to  use  it  in  any  form.  But  when  a 
boy  goes  so  far  as  to  contract  a  relish  for  intoxi- 
cating drinks,  his  ruin  is  well  nigh  accomplished 
After  once  giving  indulgence  to  any  of  these 
practices,  the  downhill  road  is  easy  and  rapid 
9  * 


98  DRINKING. 

About  the  time  when  temperance  societies  be- 
gan to  be  formed,  I  was  conversing  with  a  me- 
chanic, who  informed  me  that  almost  every  one 
of  his  fellow-apprentices,  who  were  in  the  habit 
of  occasionally  drinking  intoxicating  liquors,  had 
become  drunkards.  Many  years  ago,  there  were, 
in  one  of  our  large  cities,  fifty  young  men,  clerks 
in  stores,  who  used  to  frequent  a  particular  place, 
to  spend  their  evenings  in  a  social  way,  with 
the  wine  bottle  as  a  companion  of  their  social 
cheer.  One  evening,  one  of  them,  after  retir- 
ing, began  to  reflect  upon  the  consequences  of 
the  course  he  was  pursuing.  He  came  to  the 
conclusion,  that,  if  he  went  on,  it  would  be  his 
ruin.  He  resolved  that  he  would  never  go 
again.  The  next  evening,  he  found  himself  on 
the  way  to  the  same  place.  But  as  he  came  to 
the  corner  of  the  street  which  turned  towards 
the  place,  he  thought  of  his  resolution.  He 
hesitated  a  moment,  and  then  said  to  himself, 
"  Right  about  face  !  "  He  returned,  and  was 
never  seen  there  again.  That  man  is  now  one 
of  the  most  wealthy,  respected,  and  useful  men 
in  the  country ;  while  forty  of  those  who  con- 
tinued their  resort  to  the  public  house,  became 
intemperate,  and  I  believe  have  all  gone  down 
to  the  drunkard's  grave. 

Gaming  is  another  evil  habit,  which  leads  to 


EVIL    HABITS.  99 

all  manner  of  evil  company  and  evil  practices, 
It  has  proved  the  destruction  of  thousands  of 
promising  youth. 

NEVER  SUFFER  YOURSELF  TO  BECOME  THE 
SLAVE  OF  any  HABIT.  Abstain  entirely  from 
intoxicating  drinks,  tobacco,  gaming,  and  pro- 
fane language.  For  when  you  once  begin,  with 
any  of  these,  it  is  like  "  the  letting  out  of  wa- 
ters." At  first  they  run  very  slowly ;  but  soon 
they  wear  away  a  channel,  and  rush  on  with  an 
impetuosity,  which  defies  all  attempts  to  stop 
them.  On  the  coast  of  Norway,  there  is  a 
great  whirlpool,  called  the  Maelstrom,  which 
sometimes  swallows  up  great  ships.  When  a 
vessel  comes  near  this  terrible  abyss,  it  is  first 
drawn  very  gently,  with  a  circular  motion.  But 
after  it  has  made  one  or  two  rounds,  it  goes 
more  and  more  rapidly,  and  draws  nearer  and 
nearer  the  centre,  till  finally  it  reaches  the  vor- 
tex, i  j  swallowed  up,  and  is  seen  no  more.  So 
it  is  with  these  bad  habits.  When  one  gets 
fairly  within  the  circle  of  their  influence,  his 
fate  's  well  nigh  sealed.  The  only  safety,  with 
yourg  men  and  boyg,  is  to  keep  far  away  from 
the  very  outer  edges  of  the  whirlpool. 


100 


CHAPTER  XII. 

EDUCATION    OF    THE    BODY. 

• 

THE  reader  will  perhaps  laugh  at  the  idea  of 
educating  the  body.  But  a  moment's  reflection 
will  show  that  no  part  of  man  more  needs  edu- 
cation than  the  body.  The  design  of  education, 
as  I  have  already  said  is,  to  form  the  character, 
and  prepare  us,  in  early  life,  for  what  we  are  to 
do  in  future.  For  this  purpose,  the  body  needs 
discipline  as  well  as  the  mind.  An  ill  body 
makes  an  ill  mind  and  a  sad  heart.  The  health 
of  the  body  is  necessary  to  the  healthy  operation 
of  the  mind ;  and  a  healthy  body  is  secured  by 
activity.  But  the  body  not  only  needs  health,  but 
discipline.  The  fingers  must  be  taught  all  man- 
ner of  handiwork,  and  exercised  upon  it,  in 
order  to  accustom  them  to  the  use  that  is  to  be 
made  of  them ;  the  feet  must  be  taught  to  per- 
form their  appropriate  duties,  in  a  graceful  and 
proper  manner ;  and  all  the  muscles  of  the  body 
must  be  exercised,  in  due  proportion,  to  give 
them  strength  and  solidity.  The  proper  dis- 
cipline of  the  several  members  of  the  body  is 


CONTROL    THE    MOTIONS    OF    THE    BODY.       101 

• 

necessary,  not  only  to  prepare  them  for  useful 
occupation,  but  to  give  them  a  graceful,  natural, 
and  easy  motion,  and  ao  promote  good  manners 
and  a  genteel  carriage. 

I  shall  not  be  very  particular  in  what  I  have 
to  say  on  this  subject,  but  only  give  a  few  gentle 
hints. 

1.  DISCIPLINE  THE  BODY  TO  OBEY  THE  WILL. 
—  You  would  not  think,  to  see  some  young  folks, 
that  the  will  had  any  thing  to  do  with  the  move- 
ments of  the  body ;  for  it  moves  in  all  imaginable 
ways,  with  all  sorts  of  contortions.  First  flies 
out  a  foot,  then  a  hand,  then  there's  a  twirl  or  a 
swing,  then  a  drumming  of  the  fingers,  a  trotting 
of  the  foot,  or  some  such  odd  figure.  This 
arises  from  leaving  the  body  to  control  itself,  by 
its  own  natural  activity,  the  mind  taking  no 
supervision  of  its  motions.  Now,  if  you  early 
accustom  yourself  to  exercise  a  strict  mental 
supervision  over  the  body,  so  as  never  to  make 
any  movement  whatever,  except  what  you  mean 
to  make,  you  will  find  this  habit  of  great  conse- 
quence to  you ;  for,  besides  saving  you  the  morti- 
fication of  a  thousand  ungraceful  movements 
which  habit  has  rendered  natural,  it  will  enable 
you  to  control  your  nerves,  the  necessity  for 
which  you  will  understand  better  hereafter  than 
you  do  now.  Make  the  will  the  ruling  power 
9* 


102  EARLY    RISING. 

of  your  body,  so  as  never  to  do  any  thing  bu* 
what  you  mean  to  do,  and  you  will  never  get 
the  reputation  of  being  nervous. 

2.  AVOID  LATE  HOURS.  —  It  would  seem  hardly 
necessary  to  give  such  a  direction  to  young  per- 
sons  still    under  the    control    of  their    parents. 
But  facts  too  plainly  show  that  parents  do  not 
always  sufficiently  consider  the  injurious  effects 
of  late  hours  upon  the  fair  and  healthy  develop- 
ment  of  the   human  frame.     And    the    disposi- 
tion of  young  people  to  seek  amusement  over- 
comes, with  them,  the  dictates  of  prudence.     But 
the  practice  of  sitting  up  late,  and  especially  of 
being  abroad  late  at  night,  is  a  war  upon  nature. 
It   interrupts  the   regular  course  of  things.     It 
turns  night  into  day  and  day  into  night.     If  you 
would  be  pale-faced,  sickly,  nervous,  and  good 
for  nothing,  sit  up  late  at  night. 

3.  RISE  EARLY.  —  It  is  said  that,  to  have  a  fair 
skin,  rosy  cheeks,  and  a  fine  complexion,  one 
must  wash  every  morning  in  summer  in  the  dew. 
Whether  there  is  any  virtue  in  the  dew  or  not, 
I  cannot  say ;    but  I  have  no  doubt  that  such 
would   be  the   effect  of  the  practice   proposed. 
To  rise  early,  before  the  atmosphere  has  become 
heated  with  the  summer's  sun,  and  walk  abroad, 
snuffing  the  cool  breeze,  listening  to  the  music 
of  the  feathered  tribe,  and  joining  in  the  sweet 


BATHING.  103 

harmony  of  nature,  hymning  forth  praise  to  the 
Creator,  certainly  tends  to  promote  health  of 
body  and  cheerfulness  and  serenity  of  mind ; 
and  these  will  make  a  blooming  countenance, 
arid  clothe  very  plain  features  with  an  aspect  of 
beauty.  The  adding  of  the  dew-wash  will  do  no 
harm.  If  you  make  a  rule  of  washing  in  the 
dew,  it  will  stimulate  you  to  sally  forth  before 
the  sun  has  driven  it  away ;  and  you  can  find  no 
softer  water  than  the  dew. 

4.  USE  PLENTY  OF  WATER.  —  The  body  can- 
not be  kept  in  a  healthy  state,  without  frequent 
bathing.  It  should  be  washed  all  over,  with  cold 
water,  at  least  once  every  day,  to  promote  health 
and  cleanliness.  One  who  has  never  tried  it 
can  have  no  idea  of  its  invigorating  effects ;  and 
it  seems  hardly  possible  that  the  human  system 
can  keep  long  in  order,  while  this  is  neglected, 
The  machinery  of  a  watch,  after  a  while,  gets 
dirty,  so  that  it  will  not  run  till  it  is  taken  to 
pieces  and  cleaned.  But  the  machinery  of  the 
human  body  is  vastly  more  intricate  than  that  of 
a  watch.  It  is  made  up  of  an  endless  mumber 
of  parts,  of  various  patterns,  some  of  them  of  the 
most  delicate  texture  and  exquisite  workman- 
ship, but  all  parts  of  a  great  machine  that  is 
constantly  in  motion.  And  there  is  provision 
made  for  carrying  off  all  the  dirt  that  accumu- 


104 


CARE    OF    THE    TEETH. 


lates  on  its  wheels  and  bands,  in  little  tubes, 
which  discharge  it  upon  the  surface  of  the  skin 
But  unless  frequently  washed  off,  it  accumulates, 
and  stops  up  the  ends  of  these  little  tubes,  and 
prevents  their  discharging,  so  that  the  offensive 
and  poisonous  matter  which  they  would  carry 
off  is  kept  in  the  system  Let  this  go  on  a  little 
while,  and  it  cannot  fail  to  produce  disease. 
Therefore,  I  say,  use  plenty  of  water. 

5.  TAKE  CARE  OF  YOUR  TEETH.  —  The  teeth 
have  a  very  important  office  to  perform  in  the 
animal  economy  —  that  of  preparing  the  food  for 
the  stomach.  What  is  not  done  by  the  teeth 
must  be  done  by  the  digestive  organs.  There- 
fore, your  health  is  deeply  concerned  in  the 
preservation  of  a  good  set  of  teeth.  The  voice 
and  the  countenance,  also,  plead  with  you  to 
take  care  of  your  teeth.  In  almost  all  cases, 
teeth  may  be  saved  from  decay,  if  attended  to  in 
time.  The  best  directions  I  can  give  for  pre- 
serving the  teeth  are,  to  clean  them  every  day 
with  a  brush,  and  pick  them  after  every  meal 
with  a  pointed  quill,  so  as  to  remove  all  the  par- 
ticles of  food  from  between  them,  and  the  tartar 
that  adheres  to  the  surface ;  —  cleanliness,  as  well 
as  the  safety  of  the  teeth,  requires  this.  You 
ought  to  have  your  teeth  examined  and  attended 
to,  by  a  dentist,  once  or  twice  a  year.  Keeping 


BE    ACTIVE.  105 

them  clean  preserves  them  from  decay;  and 
if  decay  commences,  a  dentist  can  stop  it,  if 
he  can  take  them  in  season. 

6.  BE  ACTIVE.  —  The  body  was  made  for  use. 
Every   part   of  it  is  formed    for    activity.      But 
any  thing  made  for  use  will  suffer  injury  to  lie 
still.     The  human  body,  especially,    if  suffered 
to   remain  inactive,    becomes   useless.     Activity 
strengthens  the  parts.     If  you  would  have  more 
strength,  you  must  use  what  you  have,   and  it 
will  increase.     The  right  use  of  your  members, 
also,  must  be  learned  by  practice.     Much  prac- 
tice is  necessary,  for  instance,  to  train  the  fingers 
to  the  various  uses  in  which  they  are  to  be  em- 
ployed, so  as,  (to  use  a  homely  phrase,)  to  make 
them  handy.     The  body,  likewise,    needs  exer- 
cise, to  keep  it  in  a  healthy  state.     The  various 
parts  of  its  machinery  have  a  great  work  to  do^ 
every  day,  in  turning  your  food  into  blood,  and 
sending  it  a  great  many  thousand  times,  in  a 
vast  number  of  little  streams,  to  every  part  of  the 
body.     But  this  machinery  will  not  work,  if  the 
body  is  all  the  time  inactive.     It  requires  motion , 
to  give  it  power.     There  is  nothing,  therefore, 
so  bad  for  it  as  laziness.     It  is  like  a  dead  calm 
to  a  windmill,  which  stops  all  its  machinery. 

7.  LEARN,    AT  PROPER  TIMES,    TO  BE   STILL 
—  All  nature  needs  repose.     If  the  human  sys* 


106  DEFORMITY 

tern  were  always  kept  in  the  utmost  activity,  it 
would  soon  wear  out.  For  this  reason,  God  has 
given  us  periodical  seasons  of  rest  —  a  part  of 
every  day,  and  one  whole  day  in  seven.  There 
are  times,  also,  when  it  is  not  proper  to  be 
active;  as,  when  you  are  at  your  devotions,  or 
at  family  worship,  or  in  the  house  of  God.  So, 
likewise,  at  school,  or  in  company,  or  when  you 
sit  down  with  the  family  at  home,  as  well  as  in 
many  other  cases,  activity  is  out  of  place.  Your 
body,  therefore,  will  never  be  educated,  till  you 
have  obtained  such  control  over  it,  as  to  be  able, 
at  proper  times,  to  be  still.  And  I  may  say,  it 
is  a  great  accomplishment  in  a  young  person,  to 
know  just  when  to  be  still,  and  to  have  self- 
control  enough  to  be  still  just  at  the  proper  time 

8.  BE  CAREFUL  TO  KEEP  THE  BODY  IN  ITS 

NATURAL  POSITION.  —  This  is  necessary,  not  only 
to  preserve  its  beauty,  but  to  prevent  deformity. 
Sitting  at  school,  or  at  any  sedentary  employ- 
ment, is  liable  to  produce  some  unnatural  twist 
or  bend  of  the  body.  The  human  form,  in  its 
natural  position,  is  a  model  of  beauty.  But, 
when  bad  habits  turn  it  out  of  shape,  it  offends 
the  eye.  Avoid  a  stooping  posture,  or  an  incli- 
nation to  either  side.  But  sit  and  stand  erect, 
with  the  small  of  the  back  curved  in,  the  chest 
thrown  forward,  the  shoulders  back,  and  the 


TIGHT-DRESSING.  107 

head  upright.  A  little  attention  to  these  things 
every  day,  while  the  body  is  growing,  and  the 
bones  and  muscles  are  in  a  flexible  state,  will 
give  your  form  a  beauty  and  symmetry,  which 
you  can  never  acquire  afterwards,  if  you  neglect 
it  at  this  time  of  life.  And  it  will  do  more,  a 
thousand  times,  to  keep  you  in  health,  than  all 
the  doctor's  pill-boxes. 

9.  AVOID     TIGHT-DRESSING,    AS    YOU    WOULD    A 

BLACK  SNAKE.  —  You  will,  perhaps,  smile  at  this. 
But  if  you  know  any  thing  of  the  black  snake, 
you  will  recollect  that  it  assaults  not  with 
deadly  venom,  but  winds  itself  around  its  vic- 
tim, stops  the  circulation  of  the  blood,  and,  if 
it  reaches  high  enough,  makes  a  rope  of  itself, 
to  strangle  him.  I  need  not  tell  you  that  the 
effects  of  tight-dressing  are  similar.  Whatever 
part  of  the  body,  —  whether  neck,  chest,  arms, 
hmbs  or  feet,  —  is  pinched  with  tight  covering,  is 
subject  to  the  same  strangling  process  produced 
by  the  black  snake.  It  obstructs  the  free  circu- 
lation of  the  blood,  and  produces  a  tendency  to 
disease  in  the  part  so  compressed.  If  you  feel 
an  unpleasant  tightness  in  any  part  of  your  dress, 
remember  the  black  snake. 

10.  DISCIPLINE   THE   MUSCLES  OF  THE  FACE. 
—  You  may  think  this  a  queer  direction ;  but  I 
assure  you  it  is  given  with  all  gravity.     If  you 


108  BE    TEMPERATE. 

allow  every  temper  of  the  heart  to  find  a  corre- 
sponding expression  in  the  muscles  of  the  face, 
you  will  be  sure  to  spoil  the  fairest  countenance, 
How  would  you  feel,  if  you  were  to  see  an  ac- 
complished young  person,  with  fine  features,  and 
a  beautiful  countenance ;  but  on  coming  near, 
should  discover  little  holes  in  the  face,  from 
which,  every  now  and  then,  vipers  and  veno- 
mous serpents  were  thrusting  out  their  heads 
and  hissing  at  you  ?  Well,  the  evil  tempers  of 
the  heart,  such  as  pride,  vanity,  envy,  jealousy, 
&c.,  are  a  nest  of  vipers ;  and,  when  indulged, 
they  will  spit  out  their  venom  through  the  coun- 
tenance. How  often  do  we  see  a  proud,  scorn- 
ful, sour,  morose,  or  jealous  expression,  that  has 
fairly  been  worn  into  the  features  of  the  counte- 
nance !  And  what  is  this  but  the  hissing  of 
vipers  that  dwell  within  ?  Strive  to  acquire  such 
self-control,  as  to  keep  a  calm,  serene  expression 
upon  your  countenance;  and  you  cannot  tell 
how  much  it  will  add  to  your  appearance. 

11.  BE  TEMPERATE.  —  To  be  strictly  temper- 
ate is,  to  avoid  all  excess.  Not  only  abstain  from 
eating  and  drinking  what  is  hurtful,  but  use 
moderation  in  all  things  —  in  eating  and  drink- 
ing, m  running  and  walking,  in  play,  in  amuse- 
ment. 


109 


CHAPTER  XIII. 

ON  USEFUL  LABOR. 

I  HAVE  seen  boys  who  would  make  incredible 
exertion  to  accomplish  any  thing  which  they  un- 
dertook for  their  own  amusement ;  but  who,  when 
called  upon  to  do  any  thing  useful,  would  demur 
and  complain,  put  on  sour  looks,  and  conjure  up 
a  multitude  of  objections,  making  the  thing  to  be 
done  like  lifting  a  mountain.  Whenever  any 
work  is  to  be  done,  "  there  is  a  lion  in  the  way ;  " 
and  the  objections  they  make,  and  the  difficul- 
ties they  interpose,  make  you  feel  as  if  you  would 
rather  do  it  a  dozen  times  yourself,  than  to  ask 
them  to  lift  a  little  finger.  The  real  difficulty 
is  in  the  boy's  own  mind.  He  has  no  idea  of 
being  useful ;  no  thought  of  doing  any  thing  but 
to  seek  his  own  pleasure ;  and  he  is  mean  enough 
to  look  on  and  see  his  father  and  mother  toil 
and  wear  themselves  out  to  bring  him  up  in  idle- 
ness. Play,  play,  play,  from  morning  till  night, 
is  all  his  ambition.  Now,  I  do  not  object  to  his 
playing;  but  what  I  would  find  fault  with  is 
10 


110  DISLIKE    OF    WORK  ^    ' 

that  he  should  wish  to  play  all  the  time.  I  would 
not  have  him  work  all  the  time,  for 

u  All  work  and  no  play  makes  Jack  a  dull  boy;  " 

neither  would  I  have  him  play  all  the  time,  for 

"All  play  and  no  work  makes  Jack  a  mere  toy." 

There  is  not  a  spark  of  manliness  in  such  a  boy ; 
and  he  never  will  be  a  man,  till  he  alters  his 
notions. 

There  is  another  boy,  who  has  more  heart  — * 
a  better  disposition.  When  called  to  do  any 
thing,  he  is  always  ready  arid  willing.  His 
heart  dilates  at  the  thought  of  helping  his  father 
or  his  mother  —  of  being  useful.  He  takes  hold 
with  alacrity.  You  would  think  the  work  he  is 
set  about  would  be  despatched  in  a  trice.  But 
he  is  chicken-hearted.  Instead  of  conquering 
his  work,  he  suffers  his  work  to  conquer  him. 
He  works  briskly  for  a  few  minutes,  and  then 
he  begins  to  flag.  Instead  of  working  away, 
with  steady  perseverance,  he  stops  every  minute 
or  two,  and  looks  at  his  work,  and  wishes  it  were 
done.  But  wishing  is  not  working;  and  his  work 
does  not  get  done  in  this  way.  The  more  he 
gazes  at  it,  the  more  like  a  mountain  it  appears. 
At  length,  he  sits  down  to  rest;  and  finally,  after 
having  suffered  more  from  the  dread  of  exertion 


THE    COWARD.  Ill 

than  it  would  have  cost  him  to  do  his  work  a 
dozen  times,  he  gives  it  up,  and  goes  to  his  fa- 
ther or  mother,  and  in  a  desponding  tone  and 
with  a  sheepish  look,  he  says,  "  I  can't  do  it  I  '* 
He  is  a  coward.  He  has  suffered  himself  to  be 
conquered  by  a  wood-pile  which  he  was  told  to 
saw,  or  by  a  few  weeds  in  the  garden  that  he 
was  required  to  dig  up.  lie  will  never  make  a 
man,  till  he  gets  courage  enough  to  face  his  work 
with  resolution,  and  to  finish  it  with  a  manly 
perseverance.  "  I  can't,"  never  made  a  man. 
Here  is  another  boy,  who  has  got-  the  notion 
into  his  head  that  he  is  going  to  live  without 
work.  His  father  is  rich ;  or  he  intends  to  be 
a  professional  man,  or  a  merchant;  and  he  thinks 
it  of  no  use  for  him  to  learn  to  work.  He  feels 
above  labor.  He  means  to  be  a  gentleman.  But 
he  is  very  much  mistaken  as  to  what  constitutes 
a  gentleman.  He  has  altogether  erroneous  and 
false  views  of  things.  Whatever  may  be  his 
situation  in  life,  labor  is  necessary  to  exercise 
and  develope  the  muscular  powers  of  his  body. 
If  he  grows  up  in  indolence,  he  will  be  weak  and 
effeminate,  never  possessing  the  vigor  of  a  man. 
And  whatever  sphere  of  life  he  may  occupy  here- 
after, he  will  never  possess  independence  and 
energy  of  character  enough  to  accomplish  any 
thing.  A  man  who  does  not  know  how  to  work. 


112  DO-NOTHING    HABITS. 

is  not  more  than  half  a  man.  He  is  so  aepend- 
ent  upon  others,  that  he  can  accomplish  nothing 
without  help.  Nor  can  wealth,  or  education,  or 
professional  knowledge,  supply  the  deficiency. 
Wealth  is  very  uncertain.  "  Riches  take  to 
themselves  wings ; "  and  they  are  especially  lia- 
ble to  fly  away  from  men  who  have  been  bred  up 
in  idle,  do-nothing  habits.  And  what  will  they 
do  when  their  wealth  is  gone  ?  They  have  never 
made  any  exertion,  or  depended  on  themselves. 
They  have  no  energy  of  character.  They  have 
no  knowledge  of  any  useful  employment.  They 
cannot  dig,  and  to  beg  they  are  ashamed.  They 
either  sink  down,  in  utter  discouragement,  to 
the  lowest  depths  of  poverty,  or  else  they  re- 
sort to  dishonest  means  of  obtaining  money. 
I  have  before  me  a  letter,  written  to  a  gen- 
tleman in  Boston,  from  a  boy  in  the  House  of 
Correction,  who  got  there  by  trying  to  -live  with- 
out work.  After  telling  how  bad  he  felt  to 
be  shut  up  in  prison,  and  how  bitter  his  reflec- 
tions upon  his  past  life  were,  he  says,  "  I  thought 
that  as  long  as  I  could  live  without  work,  and  get 
my  living  dishonestly,  I  would  go  ahead;  but  my 
high  life  was  soon  stopped."  Here  you  perceive 
that  his  temptation  to  be  dishonest  arose  from 
his  dislike  of  work.  But  now,  he  says,  he  is  con- 
/inced  that  the  best  way  to  get  a  living  is  by 


DRONES.  113 

honest  labor.  And  so  you  will  find  it.  There  is 
no  one  more  exposed  to  temptation  than  the  idle 
boy. 

"  Satan  finds  some  mischief  still 
For  idle  hands  to  do." 

One  who  undertakes  to  get  a  living  without 
work  will  be  very  likely  to  fall  into  dishonest 
practices,  and  get  shut  up  in  prison. 

Equally  necessary  is  it  for  a  man  of  learning, 
or  a  professional  man,  to  know  how  to  do  with 
his  own  hands  the  most  common  things.  If  de- 

o 

pendent  on  his  own  earnings  for  a  support,  he 
will  not  be  able  to  hire  every  thing  done  to  his 
hand ;  or,  if  able,  he  will  not  always  find  any 
one  to  do  it.  And  as  to  the  merchant,  his  life, 
from  the  very  first,  is  a  life  of  incessant  toil  and 
labor.  The  lazy  boy,  who  goes  into  a  store  as  a 
clerk,  with  such  notions  in  his  head  about  work, 
will  be  served  as  the  working  bees  serve  their 
drones  —  he  will  be  dragged  out  of  the  hive. 

The  boy  that  despises  work,  sets  himself 
against  nature ;  and  if  he  succeeds  in  making 
any  thing  of  himself,  he  will  contradict  the  voice 
of  all  history.  When  man  fell  from  his  inno- 
cency,  it  was  determined  that  he  should  eat  his 
bread  in  the  sweat  of  his  brow.  It  is  in  vain 
for  his  posterity  to  attempt  to  evade  this  curse. 
If  they  refuse  to  toil,  they  will  suffer  a  worse 
10*  * 


114 


RESULTS    OF    SLOTH. 


disaster,  as  the  penalty  of  their  disobedience 
Disease,  or  poverty,  or  both,  will  follow  the  lazy 
track  of  the  sluggard.  This  result,  Solomon 
has  described,  in  the  most  glowing  terms :  "  I 
went  by  the  field  of  the  slothful,  and  by  the 
vineyard  of  the  man  void  of  understanding ; 
and  lo,  it  was  all  grown  over  with  thorns ;  nettles 
had  covered  the  face  thereof,  and  the  stone  wall 
thereof  was  broken  down.  Yet  a  little  sleep,  a 
little  slumber,  a  little  folding  of  the  hands  to 
sleep;  so  shall  thy  poverty  come  as  one  that 
travaileth,  and  thy  want  as  an  armed  man." 

Many  of  the  ancient  nations  used  to  have  a 
law  requiring  every  young  man  to  have  a  knowl- 
edge of  some  branch  of  labor.  There  appears 
to  have  been  such  a  custom  among  the  Jews. 
Paul,  though  belonging  to  a  wealthy  family,  and 
bred  a  lawyer,  in  the  highest  school  in  the  na- 
tion, was  yet  brought  up  to  a  trade.  And  when 
he  came  to  devote  himself  to  his  Master's  service, 
he  found  his  tent-maker's  trade  of  great  use  to 
him.  And  whatever  occupation  you  design  to 
follow,  you  will  find  use  for  all  the  practical 
knowledge  of  work,  of  handicraft,  or  of  ?ne- 
chanical  skill,  you  can  acquire  in  early  life. 

In  the  empire  of  China,  labor  is  held  in  such 
esteem,  that  the  emperor,  on  the  day  of  his  coro- 
nation, is  required  to  plough  a  furrow  wi^h  his 


LABOR    HONORABLE.  115 

own  hand.  And  if  you  look  over  the  page  of 
history,  both  ancient  and  modern,  you  will  find 
that  many  of  the  greatest  men  that  ever  lived, 
were  accustomed  to  follow  some  laborious  occu- 
pation. David,  the  poet  king,  the  sweet  singer 
of  Israel,  whose  name  has  been  embalmed  in 
the  hearts  of  the  pious  in  all  ages,  when  a  boy, 
was  occupied  in  keeping  his  father's  sheep.  Dr- 
Franklin  was  the  son  of  a  mechanic  in  Boston, 
and  was  bred  a  printer.  Washington,  the  father 
of  his  country,  was  a  farmer.  And  the  blessed 
Savior  himself  has  set  an  example  of  industry 
and  love  of  labor,  which  should  put  to  shame 
every  pseudo-gentleman  who  despises  the  labor 
of  the  hands.  His  apostles,  also,  were  called 
from  laborious  occupations  to  preach  the  gos- 
pel ;  and  many  of  the  most  eminent  of  his  min- 
isters and  missionaries  of  the  present  day  have 
been  called  from  the  plough  or  the  workshop ;  and 
some  of  them  have  worked  their  way  through  a 
long  course  of  study,  bearing  the  expenses  of 
their  education  with  the  labor  of  their  hands. 

We  may  safely  conclude,  then,  that,  whoever 
despises  labor  is  a  fool;  for  he  despises  the 
only  thing  that  can  make  him  A  MAN. 

But  industry  is  not  only  necessary  to  make, 
you  a  man ;  it  is  necessary  to  make  you  happy. 
Some  boys  have  such  an  aversion  to  labor,  that 


116  NOTHING    TO    DO. 

they  would  think  themselves  perfectly  happy  if 
they  had  nothing  to  do.  But  they  are  greatly 
mistaken.  They  might  like  such  a  life  a  day  or 
two ,  but  they  would  soon  get  tired  of  it.  The 
children  at  the  Sandwich  Islands  have  nothing 
to  do.  Their  parents  have  no  employment  for 
them.  They  grow  up  in  idleness.  A  mission- 
ary, writing  to  the  children  of  this  country, 
says,  "Now,  does  any  one  say,  *  Happy,  happy 
children,  inhabiting  these  sunny  isles !  Abso- 
lutely nothing  to  do,  but  to  seek  their  own 
gratification,  without  fear  or  restraint ! '  Happy  ? 
No.  The  goats  which  graze  the  sides  of  their 
mountains  may  be  happy ;  or  the  kitten  which 
gambols  on  your  kitchen  hearth  may  be  happy; 
but  these  children  are  not  happy."  They  often 
go  hungry.  Their  parents  were  brought  up  in 
idleness,  also ;  and  now  they  will  not  work  if 
they  can  help  it.  They  receive  no  assistance 
from  their  children,  and  often  have  no  food  to 
give  them  The  children  frequently  live  upon 
roots,  which  they  dig  in  the  mountains,  or  upon 
sugar-cane,  which  they  find  in  the  fields.  After 
spending  the  day  in  idleness,  they  often  have  to 
go  supperless  to  bed. 

In  many  parts  of  the  islands,  also,  the  chil- 
dren, who  have  no  disposition  to  labor  and  ob- 
tain clothing,  suffer  much  from  cold.  They  go 


EFFECTS    OF    IDLENESS.  117 

almost  naked ;  and  when  night  comes,  they  lie 
down  on  a  bare  mat,  with  the  dogs  and  fleas. 
Would  the  children  of  America  exchange  their 
warm  beds  and  sweet  sleep,  for  the  leisure  and 
hard  fare  of  these  young  Sandwich  Islanders  ? 

But  in  sickness,  their  sufferings  are  much 
greater.  They  are  destitute  of  nearly  every 
comfort  ;  they  have  no  physician;  and  they 
receive  very  little  attention  from  their  parents 
and  friends.  No  kind  mother  watches  over  their 
couch  at  night.  If  they  suffer,  they  suffer  alone ; 
if  they  die,  they  die  unattended. 

Idleness,  also,  makes  these  children  vicious. 
Having  nothing  useful  to  do,  they  are  always 
ready  for  every  evil  work.  They  tempt  each 
other  to  sin.  They  rush  together  the  downward 
road ;  and  if  spared  to  become  men,  they  are 
poor  and  degraded,  diseased  and  miserable. 

But  perhaps  you  will  say,  "  These  Sandwich 
Islanders  are  uncivilized  heathen;  and  this  is 
what  makes  them  so  wretched."  But  you  need 
not  go  to  heathen  lands,  to  see  the  bad  effects  of 
the  want  of  useful  employment,  upon  boys  and 
young  men.  In  the  Southern  States,  all  the  la- 
bor is  done  by  slaves.  It  is  esteemed  disgrace- 
ful for  a  white  man  to  work.  The  consequence 
is,  that  the  boys  grow  up  in  idleness  and  vice 


118  EFFECTS    OF    INDUSTRY.     . 

They  learn  every  thing  that  is  bad.  They  grow 
up  with  strong  and  fiery  passions,  and  vicious 
inclinations  unsubdued.  Among  the  young  men, 
gambling,  horse-racing,  and  other  social  vices, 
generally  prevail.  But  many  of  them  become 
poor;  and  then  they  are  as  wretched  as  the 
poor  Sandwich  Islanders.  There  is,  perhaps, 
no  class  of  persons,  in  this  country,  more  de- 
graded than  the  poor  whites  in  the  slave  states. 
And  their  poverty  and  wretchedness  may  be 
traced  to  the  fact,  that  it  is  disgraceful,  among 
them,  for  white  men  to  labor. 

There  is  no  country  on  earth  where  there  is 
less  of  squalid  poverty,  and  where  the  people 
generally  enjoy  more  comfort  and  happiness, 
than  in  New  England.  And  what  is  the  reason'? 
There  is,  probably,  no  other  country  in  the 
world  where  the  people  are  so  industrious  — 
where  all  the  people  are  engaged  in  some  useful 
employment.  In  New  England,  boys  are  set  to 
work  as  soon  as  they  are  old  enough  to  handle 
a  hoe,  an  axe,  or  a  spade.  Every  child  has 
something  to  do,  which  adds  something  to  the 
family's  comfort.  And  where,  in  the  wide 
world,  will  you  find  so  many  smiling,  happy 
faces  as  among  the  children  of  New  England  ? 
This  is  the  true  reason  why  they  are  so  much 


NEW    ENGLAND    BOYS.  119 

happier  than  the  children  of  the  Sandwich 
Islands.  The  Yankee  boy  may  sometimes  get 
tired  of  his  work  :  but  if  he  had  nothing  to  do, 

'  is  J 

he  would  be  absolutely  miserable.  It  is  not  in 
the  nature  of  a  son  of  New  England  to  be 
happy  without  employment.  And,  where  you 
find  one  of  them  educated,  and  risino-  to  emi- 

7  O 

nence  in  professional  life,  if  you  trace  back  his 
history,  in  most  cases,  you  will  learn  that,  when 
a  boy,  he  worked  on  his  father's  farm,  or  in  his 
father's  shop.  And  if  you  could  see  him  seek- 
ing relaxation  and  amusement,  you  would  often 
find  him  eno-aged  in  the  same  kind  of  labor  that 

O     a 

he  used  to  perform  when  a  boy. 

When  one  of  the  convicts  in  the  state  prison 
has  committed  an  offence,  they  punish  him  by 
shutting  him  up  in  his  cell  alone,  and  giving  him 
nothing  to  do.  For  a  little  while  he  is  glad  to  be 
relieved  from  his  work;  but  very  soon,  he  begs 
for  it  again.  Nothing  is  so  hard  for  him  to 
bear  as  doing  nothing. 

If,  then,  you  would  be  virtuous  and  happy,  — 
if  you  would  be  qualified  to  brave  the  storms 
of  life's  troubled  ocean,  —  cultivate  the  love  of 
useful  labor.  This  will  give  you  independence 
of  character.  It  will  give  you  the  ability  to 
take  care  of  yourself.  It  will  make  you  despise 


120  INDEPENDENCE. 

the  fawning  sycophant,  who  would  sell  his  birth- 
right for  a  piece  of  bread.  It  will  save  you 
from  the  temptation  to  surrender  your  inde- 
pendence, or  commit  any  act  of  meanness  or 
dishonesty  for  the  sake  of  a  living. 


121 


CHAPTER  XIV. 

EDUCATION    OF    THE    HEART. 

Bi  the  heart,  I  mean  the  moral  faculties,  in 
distinction  from  the  intellectual.  Any  action 
is  moral,  which  can  be  praised  or  blamed.  The 
moral  faculties  are  those  which  determine  moral 
action.  These  faculties  are,  the  Conscience,  Will, 
and  Affections.  In  this  division,  I  do  not  attempt 
metaphysical  exactness,  but  only  what  I  can 
make  my  readers  understand.  When  I  speak 
of  educating  these  faculties,  I  do  not  mean  to 
separate  the  process  from  that  of  religious  edu- 
cation in  general ;  for  nothing  can  be  well  done, 
in  the  formation  of  character,  without  religiouy 
principle  and  motives  at  the  foundation.  But 
my  object  is,  to  speak  of  the  specific  means 
by  which  these  faculties  may  be  cultivated. 

It  may  be  necessary  for  me  to  explain  what  I 
mean  by  the  Conscience,  Will,  and  Affections.  Yet 
it  does  not  fall  in  with  my  design,  neither  would 
it  suit  the  age  and  capacities  of  those  for  whom 
I  write,  to  enter  into  a  philosophical  description, 

11 
V 


122  CONSCIENCE. 

or  analysis,  of  the  faculties  of  the  mind,  or  affec- 
tions of  the  heart.  I  shall  only  give  such  simple 
explanations  as  are  sufficient  for  my  purpose,  and 
as  I  suppose  will  be  understood  by  my  readers. 

I.  THE  CONSCIENCE. — This  is  the  faculty 
which  determines  whether  any  action  proposed 
to  the  mind,  or  any  feeling  of  the  heart,  is  right 
or  wrong.  If  you  will  watch  the  motions  of  your 
own  mind,  you  will  perceive,  whenever  any  thing 
is  proposed  to  be  done  or  not  to  be  done,  some- 
thing within  tells  you  that  it  is  either  right  or 
wrong ;  if  wrong,  you  find  the  same  something 
within,  urging  you  not  to  do  it ;  or,  if  right,  the 
same  impulse  moves  you  to  do  it.  If  you  do  as 
you  are  thus  urged,  you  find  the  same  voice 
within  approving  what  you  have  done,  or,  if  you 
do  not  obey,  condemning  you.  This  something 
within  is  CONSCIENCE. 

You  have,  doubtless,  lived  long  enough  to 
experience  many  a  conflict,  or  dispute,  between 
your  conscience  and  your  inclinations.  You  are 
inclined  to  do  something  which  your  conscience 
tells  you  is  wrong ;  but  conscience  not  only  tells 
you  it  is  wrong,  but  urges  you  not  to  do  it. 
Your  inclinations,  or  desires,  urge  you  in  the 
contrary  direction ;  and  this  creates  a  conflict. 
If  conscience  prevails,  then  it  approves  your  de- 
cision, and  you  feel  happy.  But,  if  inclination 


THE    SOUL'S    EYE.  123 

prevails,  conscience  upbraids,  and  you  feel  mis- 
erable. 

As  I  have  defined  education,  you  will  see  the 
great  importance  of  educating  the  conscience.  It 
is  the  leading  moral  faculty,  and  must  have  a 
great  influence  upon  the  moral  character.  For 
the  conscience  itself  may  be  wrong.  It  is  not 
itself  the  rule  by  which  you  are  to  determine 
what  is  right  and  wrong.  The  Word  of  God  is 
the  rule.  The  office  of  conscience  is,  to  deter 
mine  whether  any  thing  you  propose  to  do  is 
agreeable  to  the  rule,  and  to  urge  you,  accord- 
ingly, to  do  it  or  not  to  do  it.  Suppose  you  wish 
to  determine  whether  any  thing  is  straight ;  you 
lay  a  rule  upon  it  that  you  suppose  to  be  straight, 
and  if  they  agree,  that  settles  the  matter.  Your 
eye,  comparing  the  object  with  the  rule,  deter- 
mines whether  it  is  straight  or  not.  But,  if  the 
rule  applied  is  crooked,  your  eye  is  deceived, 
and  you  misjudge.  Conscience  is  the  eye  of  the 
soul,  that  compares  an  action  with  the  rule.  The 
conscience,  then,  must  be  well  instructed.  You 
must  learn  the  rule  of  right  from  the  Word  of 
God,  and  then  conscience  will  always  decide 
right.  But,  if  you  adopt  false  notions  of  right 
and  wrong,  your  very  conscience  will  lead  you 
astray.  The  first  thing,  then,  in  ,the  education 
of  the  heart  is,  to  have  it  filled  with  right  prin- 


124  CONSCIENCE    STIFLED. 

ciplcs ;  and  these  you  are  to  obtain  from  the 
study  of  the  Bible,  and  from  listening  to  the 
instructions  of  your  parents,  teachers,  and  min- 
isters. 

The  next  thing  is,  always  to  obey  the  voice  of 
conscience  If  you  go  contrary  to  it,  and  do 
what  conscience  te'ls  you  is  wrong,  or  neglect 
what  it  urges  upon  you  as  duty,  you  weaken  that 
faculty,  and  harden  the  heart.  When  you  refuse 
to  hearken  to  the  voice  of  conscience,  the  next 
time  it  will  not  speak  so  loud ;  and  every  time 
this  is  repeated,  the  weaker  it  grows,  till  at 
length  it  is  scarcely  heard  at  all,  and  you  may 
go  on  and  sin  almost  without  restraint.  If  you 
will  look  back  a  little  while  in  your  own  experi- 
ence, you  will  see  the  force  of  what  I  say.  If 
you  have  ever  fallen  into  the  habit  of  secretly 
disobeying  your  parents,  you  will  find  an  illus- 
tration of  it.  The  first  time  you  were  tempted 
to  disobey,  your  conscience  was  very  loud  against 
it;  but  the  temptation,  falling  in  with  your  in- 
clinations, prevailed.  Then  conscience  upbraided 
you  with  a  voice  of  terror.  But  you  were  not 
discovered,  and  no  immediate  evil  followed.  The 
next  time  the  temptation  presented  itself,  the  re- 
monstrance of  conscience  was  feeble,  and  its 
condemnation  light.  The  next  time  it  was 
feebler  still ;  till  at  length  you  could  do  with 


THE    WILL.  125 

careless  indifference  what  at  first  made  you  shud- 
der. But  when  the  power  of  conscience  is 
gone,  there  is  but  one  step  more  to  ruin.  If, 
then,  you  would  keep  your  conscience  tender, 
you  must  always  obey  its  voice 

Another  means  of  educating  the  conscience 
is,  the  habit  of  thinking  with  approbation  of 
what  is  right,  and  putting  out  of  the  mind  with 
horror  all  thoughts  of  what  is  wrong.  The 
most  hateful  things,  by  becoming  familiar  to 
the  sight,  lose  much  of  the  horror  which  they 
excite  at  first.  A  person  who  had  never  seen 
an  animal  killed  would  be  deeply  affected  at 
the  sight;  but  a  butcher  thinks  nothing  of  it. 
So,  by  thinking  much  of  what  is  wrong,  the  con- 
science becomes  defiled,  and  ceases  to  act  with 
promptness  and  decision;  while,  if  kept  famil- 
iar only  with  the  good,  it  would  revolt  instantly 
from  the  bad. 

II.  THE  WILL.  —  This  is  the  faculty  that 
chooses  or  refuses.  It  is  the  decisive  faculty.  It 
is  the  power  that  determines  action,  whether 
good  or  bad.  It  is  the  ruling  faculty  of  the  soul. 
I  said  conscience  was  the  leading  faculty,  be- 
cause it  goes  before  the  action  of  the  will, 
and  moves  it  to  choose  what  is  right.  The 
will  is  the  ruling  faculty,  because  it  determines 
all  action  The  way  to  educate  the  will  is,  to 
11* 


126  SUBMISSION. 

accustom  it  to  submit  to  the  dictates  of  con- 
science. The  will,  in  our  fallen  and  depraved 
state,  is  turbulent  and  unsubmissive.  It  is  not 
disposed  to  submit  to  the  law  of  God,  nor  to 
those  whom  God  has  set  over  us.  Yet  there  is 
nothing  of  more  importance  to  our  happiness  and 
usefulness  than  the  early  subjection  of  the  will. 
If  you  determine  that  you  will  always  have  your 
own  will,  you  will  certainly  be  unhappy ;  for  it  is 
impossible  that  you  should  always  have  your  own 
way.  But  if  you  early  accustom  yourself  to 
give  up  your  own  will ;  to  submit  to  the  will 
of  God,  as  made  known  to  you  in  his  word  and 
Providence,  —  to  submit  to  your  parents,  as  those 
whom  God  has  set  over  you,  and  to  your  own 
conscience,  as  the  faithful  monitor  which  God 
has  placed  in  your  own  bosom,  —  then  you  will  be 
as  happy  as  you  can  be  in  this  imperfect  state. 
This  you  will  not  accomplish  all  at  once.  It 
must  be  the  result  of  experience,  trial,  and  dis- 
cipline, with  the  grace  of  God  in  your  heart. 
But  if  you  begin  to  cultivate  the  habit  of  sub- 
mission, in  early  life,  it  will  save  you  many  a 
severe  struggle  and  much  unhappiness.  You 
have  doubtless  learned,  before  this  time,  that  you 
always  get  into  difficulty  at  home,  when  you  set 
out  to  have  your  own  will.  And  perhaps  you 
have  sometimes,  in  your  impatience  at  contra- 


SELF-WILL.  12? 

diction  secretly  wished  that  you  were  of  age, 
beyond  the  control  of  your  parents,  that  you 
might  do  as  you  pleased.  But  I  assure  you,  both 
from  my  own  experience  and  from  what  I  have 
seen  of  the  world,  that  you  will  not  find  it  any 
easier  to  have  your  own  will,  after  you  come  to 
act  for  yourself.  You  will  not  succeed  in  any 
thing  you  undertake  to  do  for  others,  unless  you 
give  up  your  own  will ;  neither  will  you  succeed 
in  making  society  agreeable  to  yourself.  Sup- 
pose you  go  to  a  shoemaker,  to  get  a  pair  of 
shoes  made,  and  as  soon  as  you  begin  to  tell  him 
how  you  wish  them  done,  he  answers,  "  I  under- 
stand my  business ;  if  you  want  a  pair  of  shoes, 
I'll  make  them  for  you,  but  nobody  can  teach 
me  how  to  do  my  work  ? "  You  would  say, 
"  He  is  a  surly  creature ;  I'll  have  nothing  to 
do  with  him."  Or,  suppose  you  go  into  com- 
pany, and  you  find  a  young  lady  who  will  con- 
sent to  nothing  except  what  she  herself  proposes ; 
you  say,  "  She  is  a  selfish  creature;  let  her  enjoy 
herself  alone."  But  all  this  comes  from  mere 
wilfulness.  You  never  will  be  comfortable, 
much  less  happy,  till  you  are  willing  to  yield 
to  others,  when  no  principle  is  concerned,  but 
only  the  mere  gratification  of  your  own  will. 
And  when  one  is  employed  by  another,  it  is  per- 
fectly  reasonable  that  he  should  be  directed  by 


128  ANECDOTE. 

his  employer,  even  if  what  he  is  directed  to  do 
may  appear  to  him  unwise.  The  only  way  that 
you  can  succeed,  and  be  happy,  in  any  thing  you 
may  undertake  to  do  for  others,  is,  to  submit 
your  will  to  theirs,  and  do  cheerfully,  and  with- 
out objection,  what  they  require  —  provided,  only, 
that  they  do  not  require  you  to  do  Wrong.  If 
you  will  look  back,  you  will  find  that  this  wilful- 
ness  has  been  the  cause  of  all  the  trouble  you 
have  got  into  with  your  parents,  and  of  nearly  all 
the  altercations  you  have  had  with  your  broth- 
ers, sisters,  and  companions.  And,  if  you  retain 
this  disposition,  it  will  make  you  miserable, 
vhatever  station  in  society  you  may  occupy. 

A  little  boy,  named  Truman,  lost  his  own  moth- 
er ;  and  when  he  was  four  or  five  years  of  age,  his 
father  married  again.  His  new  mother  was  an 
excellent  lady,  very  affectionate  and  kind-hearted 
toward  the  children.  But  one  day,  when  she 
was  teaching  Truman  how  to  read,  she  could 
not  make  him  say  his  lesson  correctly.  She 
therefore  used  the  rod  till  he  submitted,  and 
read  as  he  ought.  He  was  afterwards  over- 
heard talking  with  himself,  about  his  conduct : — 
"  Tru,  what  made  you  treat  your  dear  mother 
so?  Hasn't  she  always  been  kind  to  you?" 
"  Yes,  I  know  she  has.  She  loves  me,  and 
tries  to  do  me  all  the  good  she  can. '  "  Then 


THE    AFFECTIONS.  129 

how  could  you  be  so  naughty,  to  treat  her  so  ?  '* 
"  I  know  I  have  been  a  very  naughty  boy,  and 
treated  her  very  bad  indeed  when  she  has  been 
very  kind  to  me ;  and  she  was  trying  then  to 
teach  me  for  my  own  good."  "  What  can  you 
say  for  yourself,  then?  How  did  you  come  to 
behave  so?"  "  I  can't  say  anything  for  my- 
self; I  know  it  was  very  mean.  I  feel  ashamed 
to  think  I  could  treat  her  so ;  and  I'll  never  do 
it  again  as  long  as  I  live.  But  I  thought  I  would 
just  try  for  once,  and  see  who  was  master." 

The  object  of  this  little  boy  was  to  have  his 
own  will.  He  was  not  willing  to  submit  to  his 
mother,  till  he  had  tried  his  strength,  to  see 
whose  will  should  prevail.  He  got  a  severe 
chastisement,  and  had  to  submit  after  all.  And 
so  it  will  always  be  with  you,  if  you  set  out  with 
the  determination,  if  possible,  always  to  have 
your  own  will.  You  will  be  always  getting  into 
difficulty,  and  gain  nothing  by  it  in  the  end. 

III.  THE  AFFECTIONS.  —  I  shall  not  undertake 
in  this  place,  to  give  a  full  and  complete  defini- 
tion of  the  affections.  It  will  answer  my  pres- 
ent purpose,  to  say  that  the  affections  are  tht 
feelings  or  emotions  of  the  heart.  This  may 
not  be  philosophically  accurate  ;  but  when  my 
readers  come,  at  a  more  advanced  age,  to  study 
mental  and  moral  philosophy,  they  can  enlarge 


130 


RESTRAIN    ILL-TEMPER. 


their  views.  For  all  practical  purposes,  this  will 
answer.  And  what  I  mean  by  educating  the 
affections  is,  to  acquire  the  habit  of  controlling 
the  feelings,  so  as  to  suppress  the  bad  and  culti- 
vate the  good.  You  hear  people  talk  of  good 
and  bad  dispositions.  But  a  good  disposition  is 
only  the  preponderance  of  good  feelings ;  or  in 
other  words,  where  good  feelings  arid  good  tem- 
pers prevail,  we  say  that  person  has  a  good  dis- 
position ;  but  if  bad  feelings  and  evil  tempers 
predominate,  we  say  he  has  a  bad  disposition. 
There  is  no  doubt  a  difference  in  natural  dis- 
positions. But  with  suitable  efforts,  and  espe- 
cially with  the  aid  of  God's  grace,  much  may 
be  done  to  cultivate  and  improve  them. 

With  these  preliminary  remarks,  I  proceed  to 
give  some  rules  for  the  cultivation  of  the  affec- 
tions. 

1.  CHECK  THE  FIRST  RISINGS  OF  ILL-TEMPER. 
—  The  smith,  who  makes  an  edged  tool,  —  an  axe, 
a  knife,  or  any  such  instrument,  —  first  works 
the  iron  and  steel  into  the  form  which  he  wishes, 
and  then  tempers  it.  While  he  is  working  it, 
he  wants  to  keep  it  soft,  so  that  he  can  work  it 
easy ;  and  this  he  does  by  keeping  it  hot.  But 
after  he  gets  it  finished,  he  heats  it  in  the  fire, 
and  dips  it  in  water,  so  as  to  cool  it  suddenly, 
and  that  makes  it  hard.  But,  if  he  left  it  so,  it 


HIGH    AND    LOW    TEMPER.  131 

would  be  so  hard  that  it  would  break  all  to 
pieces  as  soon  as  it  was  used.  So  he  holds  it 
again  over  the  fire,  and  heats  it  a  little,  to  take 
out  a  part  of  the  temper,  and  make  it  just  of  the 
hardness  that  he  wishes.  An  instrument  that  is 
very  hard  is  called  high-tempered;  one  that  is 
very  soft  is  low-tempered.  This  is  a  good  illus- 
tration of  temper  as  it  appears  in  us.  A  high 
temper  is  one  that  is  easily  excited,  and  that  runs 
so  high  as  to  be  in  danger  of  doing  great  mis- 
chief. A  low  temper  is  a  disposition  easy  and 
indifferent,  like  a  knife  tempered  so  little  that 
the  edge  will  turn  the  first  time  it  is  used.  Now 
you  want  temper  enough  not  to  be  indifferent, 
but  not  so  much  as  to  fly  all  in  pieces.  And 
I  know  nothing  on  which  your  usefulness  and 
happiness  more  depend,  than  in  the  proper  reg- 
ulation of  your  temper ;  and  not  your  own  hap- 
piness alone,  but  the  happiness  of  all  around 
you.  One  of  the  first  and  greatest  moral  lessons 
is,  to  learn  to  control  your  temper.  "  He  that 
is  slow  to  anger,"  says  Solomon,  "  is  better  than 
the  mighty ;  and  he  that  ruleth  his  spirit,  than 
he  that  taketh  a  city."  But,  "  He  that  hath  no 
rule  over  his  own  spirit  is  like  a  city  that  is 
broken  down  and  without  walls."  By  indulg- 
ing an  ungoverned  temper,  you  expose  yourself 
to  many  evils.  You  show  the  weak  points  of 


EFFECTS    OF    BAD    TEMPER. 

your  character,  and  lose  the  good  opinion  of 
others,  and  your  own  self-respect.  You  cannot 
help  thinking  meanly  of  yourself  after  having 
broken  out  in  a  sudden  gust  of  anger,  or  given 
indulgence  to  a  peevish,  fretful  spirit.  To  be 
ill-humored,  peevish,  or  cross,  is  to  be  unhappy, 
and  to  make  others  unhappy.  But  a  sweet  tem- 
per will  not  only  make  you  happy,  but,  like  the 
balmy  breezes  of  a  summer  evening,  it  will  shed 
a  sweet  fragrance  all  around  you.  Nothing  will 
render  your  character  more  unlovely  than  ill- 
temper.  Nor,  if  habitually  indulged  at  home, 
can  it  be  concealed  even  from  the  most  careless 
observer.  You  will  carry  the  mark  of  it  wher- 
ever you  go.  There  will  be  the  ill-natured 
scowl,  the  knit  brow,  the  distorted  features, 
which  no  sweet-scented  soap  can  wash  out,  and 
no  cosmetic  hide.  It  will  spoil  the  most  elegant 
features,  and  mar  the  most  beautiful  counte- 
nance. But  a  sweet  temper  will  hide  a  thousand 
defects,  and  render  the  most  ordinary  features 
beautiful  and  lovely.  I  do  not  know  any  thing 
that  adds  a  greater  charm  to  the  youthful  coun- 
tenance. But,  if  you  would  have  a  sweet  tem- 
per, *you  must  suppress  every  ill-natured  feeling; 
never  suffer  yourself  to  be  angry  at  trifles,  nor 
get  into  a  storm  of  passion  on  any  account : 
neither  indulge  a  peevish,  fretful  disposition; 


THE  BROOK  AND  THE  RIVER.       133 

but,  on  the  contrary,  cultivate  and  cherish  good- 
nature, in  every  possible  way.  Strive  to  be 
pleased  with  every  thing  around  you,  unless  it 
is  positively  bad ;  and  never  suffer  the  ill-humors 
of  others  to  disturb  your  own  tranquillity.  The 
noisy  cataract  comes  splashing  its  muddy  waters 
over  the  side  of  the  mountain,  leaping  from  rock 
to  rock,  now  shouting,  now  murmuring,  now 
scolding,  now  rushing  on  in  the  wildest  fury, 
till  it  plunges  into  the  great  river ;  but  the  river 
rolls  quietly  on  its  majestic  way,  undisturbed  by 
the  babbling  waterfall,  which  only  makes  a  mo- 
mentary ripple  upon  the  surface  of  its  placid 
waters.  But,  suppose  the  river  should  stop  its 
course,  to  quarrel  with  the  noisy  waterfall,  what 
would  be  the  consequence  ?  The  whole  country 
would  be  inundated  with  the  fury  of  its  pent- 
up  waters.  You  cannot  afford  to  get  angry  with 
every  one  that  is  disposed  to  treat  you  ill.  It 
costs  too  much.  Did  you  ever  see  a  dog  bark- 
ing at  the  moon  ?  And  what  did  the  moon  do  ? 
It  went  right  straight  on,  and  minded  nothing 
about  it.  The  moon  can't  afford  to  stop  and 
quarrel  with  the  dog  that  barks  at  it. 

"  I  know  it  is  very  foolish  to  be  angry,"  per- 
haps you  will  say;   "but  how  can  I  help  it?    I 
am  suddenly  provoked,   and  fall  into  a  passion 
before  I  have  time  to  think  of  it."     The  best 
12 


134  CONSIDERATION". 

remedy  I  can  recommend  is,  that  you  make  it  a 
rule  never  to  be  angry  till  you  have  had  time  to 
consider  whether  you  have  any  thing  to  be  angry 
about.  And,  in  making  inquiry,  do  not  ask 
whether  the  conduct  that  provoked  you  was  bad ; 
but,  in  the  first  place,  try  if  you  cannot  find 
some  apology  for  it,  or  some  palliation ;  and, 
second,  whether,  admitting  it  to  be  as  bad  as  it 
seems,  it  is  really  worth  so  great  a  sacrifice  of 
feeling,  on  your  part,  as  you  will  have  to  make, 
if  you  indulge  your  passions.  And,  among  other 
considerations,  ask  yourself  how  this  thing  will 
appear  a  hundred  years  hence,  when  both  your- 
self and  the  person  who  has  provoked  you,  will 
be  in  eternity:  —  "  If  I  indulge  my  passions  in 
this  thing,  shall  I  then  be  able  to  look  back 
upon  it  with  pleasure  ?  "  Some  such  reflections 
as  these  will  tend  greatly  to  cool  your  anger  ; 
and  most  likely,  before  you  have  thought  upon 
the  matter  many  minutes,  you  will  conclude  that 
it  is  not  worth  while  to  be  angry. 

So  likewise,  if  you  are  given  to  fretfulness 
and  ill-humor,  consider  whether  there  is  any  suf- 
ficient cause  why  you  should  thus  make  your- 
self miserable  ?  And  you  will  probably  find 
that  all  your  trouble  is  imaginary.  Remember 
that  every  thing  that  concerns  you  is  ordered  by 
the  providence  of  God ;  and  think  how  much 


ENVY    AND    JEALOUS  if.  135 

cause  of  thankfulness  you  have,  every  day,  for  his 
goodness.  And  what  has  he  done  that  you  should 
fret  against  him  ?  He  has  perhaps  suffered  your 
will  to  be  crossed  ;  but  he  has  done  it  for  your 
good.  Think,  also,  how  this  will  appear  a  hun- 
dred years  hence  ?  "  How  will  my  fretfulness 
appear,  when  I  look  back  upon  it,  from  another 
world  ?  "  And  if  there  were  no  sin  in  it,  is  there 
not  much  folly?  —  for  "why  should  I  make 
myself  miserable  ? " 

2.  NEVER  GIVE  THE  LEAST  INDULGENCE  TO 
A  JEALOUS  OR  ENVIOUS  SPIRIT. — To  be  jealous, 
is  to  suspect  others  of  being  unfriendly  to  us, 
or  of  a  design  to  injure  us.  To  be  envious,  is 
to  be  displeased  with  the  prosperity  of  others, 
especially  if  they  are  likely  to  excel  us.  The 
effect  of  these  two  passions  upon  the  disposition 
is  very  similar.  If  you  are  jealous  of  any  per- 
son, you  will  be  always  looking  for  some  evil 
design  in  his  conduct ;  and  your  imagination 
will  conjure  up  a  thousand  things  that  never  had 
any  existence,  except  in  your  own  mind.  This 
passion,  habitually  indulged,  very  often  settles 
down  into  a  kind  of  monomania,  or  partial  in- 
sanity. I  have  known  persons,  whose  imagin- 
ings, through  the  influence  of  jealousy,  became 
realities  to  their  minds,  and  they  would  roundly 
assert  as  facts,  the  things  that  they  had  imag- 


136  LAURA    WILLIAMS. 

ined  respecting  others.  Such  persons  are  per- 
petually in  trouble,  because  they  fancy  some  one 
is  plotting  against  them.  Your  own  comfort, 
therefore,  depends  on  your  suppressing  the  first 
motions  of  this  evil  affection.  While  you  should 
be  on  your  guard  against  imposition,  and  never 
confide  implicitly  in  strangers,  nor  put  your- 
self in  the  power  of  any  one  whose  character 
has  not  been  proved,  yet  you  should  presume 
others  to  be  friendly  till  they  show  themselves 
otherwise,  and  always  give  their  conduct  the 
best  construction  it  will  bear. 

Let  me  give  you  an  example.  There  is  Lauri 
Williams,  —  she  is  always  in  trouble,  for  fear  some 
one  does  not  like  her.  If  any  of  her  companions 
seem  to  take  more  notice  of  some  other  one 
than  of  herself,  she  begins  to  be  jealous  that 
their  professions  of  friendship  are  not  real ;  and 
if  any  one  happens  not  to  notice  her  for  once, 
she  considers  it  a  slight ;  and  so  her  feelings  are 
perpetually  disturbed.  She  is  never  happy. 
Sometimes  she  will  weep,  as  if  her  heart  would 
break,  for  some  fancied  slight ;  when,  in  reality, 
she  has  no  occasion  for  trouble,  and  might  just 
as  well  laugh  as  cry.  She  will  be  unhappy  as 
long  as  she  lives,  and  perhaps  crazy  before  she 
dies,  if  she  does  not  overcome  this  passion. 

Envy  is  a  more  depraved  passion  than  jeal- 


MEANNESS    OF    ENVY.  137 

ousy ;  but  the  effect  upon  the  character  is  nearly 
similar.  You  will  find  a  melancholy  illustration 
of  the  nature  and  effects  of  envy,  in  the  story  of 
Haman,  in  the  Book  of  Esther.  Though  exalted 
to  the  second  place  in  the  kingdom,  he  could  not 
enjoy  his  elevation,  so  long  as  Mordecai  the  Jew 
sat  in  the  king's  gate.  He  could  endure  no 
rival. 

But  you  will  find  examples  enough  of  this  pas- 
sion among  your  own  companions.  There  are 
those  that  cannot  bear  a  rival ;  and  if  any  of 
their  companions  excel  themselves,  they  hate 
them.  But  consider  how  mean  and  ignoble 
such  a  feeling  is.  A  truly  generous  spirit  will 
rejoice  in  whatever  is  excellent  —  will  love  ex- 
cellence wherever  it  appears ;  but  a  mean  and 
selfish  spirit  would  monopolize  every  thing  to 
itself,  and  be  offended,  if  excelled  by  others. 
Every  noble  sentiment  revolts  at  the  spirit  of 
envy ;  so  that  this  base  passion  always  defeats 
itself.  The  envious  person  would  be  exalted 
above  all ;  but  envy  debases  him  below  all,  and 
renders  him  despicable  and  miserable. 

3.  ACQUIRE  THE  HABIT  OF  REGARDING  EVERY 

ONE      WITH     FEELINGS      OF     GOOD-WILL. There 

are  some  persons,  who  accustom  themselves  tc 
look  upon  others  with  a  critical  eye,  and  seem 
to  take  pleasure  in  detecting  and  exposing  their 


138  GOOD-WILL. 

failings.  This  leads  to  misanthropy ;  it  makes 
people  ill-natured.  It  leads  them  to  look  upon 
almost  every  one  as  an  object  of  aversion.  If 
this  disposition  begins  in  early  life,  and  continues 
to  be  cultivated,  it  will  grow  and  increase,  till  it 
settles  at  last  into  a  sour,  morose,  malignant 
temper,  that  can  never  look  with  pleasure  or 
satisfaction  upon  any  human  being. 

Instead  of  indulging  such  a  temper,  you 
should  look  with  feelings  of  good-will  upon 
every  one.  Do  not  regard  others  with  a  critical 
eye.  If  they  are  not  incorrigibly  bad,  so  as  to 
render  them  dangerous  associates,  overlook  their 
faults,  and  study  to  find  out  some  redeeming 
qualities.  Consider  that  they  belong  to  the  same 
great  family  —  that  they  are  as  good  by  nature 
as  yourself —  that  they  have  immortal  souls,  to 
be  saved  or  lost.  Try  what  excuses  or  apologies 
you  can  find  for  their  faults  in  the  circumstances 
in  which  they  have  been  bred.  And  though  you 
may  not  see  fit  to  make  choice  of  them  as  your 
friends,  yet  feel  kindly  towards  them.  But  es- 
pecially, do  not  forget  that  you  are  not  faultless 
yourself.  This  will  exert  a  softening  influence 
upon  your  own  character;  and  you  will  find 
yourself  much  more  happy  in  studying  the  good 
qualities  of  others,  and  exercising  feelings  of 
charity  and  good-will  toward  them,  than  you  will 


GENEROSITY.  139 

in  criticising  and  finding  fault.  The  one  course 
will  make  you  amiable  and  happy,  —  the  other, 
unlovely  and  miserable. 

4.  GiVE  FREE  INDULGENCE  TO  EVERY  NOBLE 
AND  GENEROUS  SENTIMENT. Rejoice  when  VOU 

see  others  prosperous.  Why  should  you  be  un- 
happy, that  another  is  more  prosperous  than  your- 
self, if  you  are  not  injured  by  it  ?  If  you  love 
your  neighbor  as  yourself,  his  prosperity  will  be 
as  grateful  to  you  as  your  own.  Rejoice,  also, 
in  the  excellence  of  others.  A  truly  noble  heart 
loves  excellence  for  excellence's  sake.  A  gen* 
erous  heart  is  forgetful  of  self;  and  when  it  sees 
excellence,  it  is  drawn  toward  it  in  love.  It 
would  scorn  to  put  little  self  between  it  and  a 
worthy  object. 

This  disposition  should  also  be  carried  out  in 
action.  A  generous  and  noble  spirit  will  not  al- 
ways be  contending  for  its  own  rights.  It  will 
yield  rather  than  contend.  Contention,  among 
companions  and  associates,  for  each  other's  rights, 
is  a  source  of  great  unhappiness ;  and  when  it 
becomes  habitual,  as  it  sometimes  does  among 
brothers  and  sisters  at  home,  it  spoils  the  dispo- 
sition. "That  is  mine,"  says  one.  "  No,"  says 
the  other,  "  it  is  not  yours,  it  is  mine."  And 
without  waiting  quietly  to  look  into  the  matter, 
and  investigate  the  question  of  right,  they  fall 


140  GENTLENESS. 

into  a  sharp  contention.  The  matter  in  ques- 
tion was  a  mere  trifle.  It  was  not  worth  the  sac- 
rifice of  good-nature  which  it  cost.  How  much 
better  both  would  feel,  to  keep  good-natured, 
and  give  each  other  the  reasons  for  their  claims, 
and  if  they  cannot  agree,  for  one  or  the  other  to 
yield !  Or,  rather,  how  much  more  noble,  if  the 
contention  be,  which  shall  be  allowed  the  privi- 
lege of  yielding !  There  is  more  pleasure  in  one 
act  of  generosity  than  in  all  that  can  be  enjoyed 
by  selfish  possession;  and  nothing  will  render 
you  more  lovely  in  the  eyes  of  others  than  a 
noble  and  generous  disposition. 

5.  BE  GENTLE. — Gentleness  is  opposed  to  all 
severity  and  roughness  of  manners.  It  diffuses 
a  mild,  bland,  amiable  spirit  through  all  the  be- 
havior. It  has  much  to  do  with  the  cultivation 
of  the  affections.  Where  this  is  wanting,  none 
of  the  amiable  affections  will  flourish.  A  gentle 
spirit  will  show  itself  in  a  gentle  behavior,  and  a 
gentle  behavior  will  react  upon  the  spirit,  and 
promote  the  growth  of  all  the  mild  and  amiable 
affections.  You  can  distinguish  the  gentle  by 
the  motion  of  the  head,  or  the  sound  of  their 
footsteps.  Their  movements  are  quiet  and  noise- 
less. There  is  a  charm  in  their  behavior  which 
operates  to  secure  for  them  the  good  opinion 
of  all. 


KINDNESS.  141 

6.  BE  KIND.  —  Every  kind  act  that  is  per- 
formed increases  the  kind  feelings  of  the  heart. 
If  you  treat  your  brothers  and  sisters  kindly, 
you  will  feel  more  kindly  toward  them;  while, 
if  you  treat  them  with  harshness  and  severity,  or 
ill-treat  them  in  any  manner,  it  will  seal  up 
your  affections  toward  them,  and  you  will  be 
more  inclined  to  treat  them  with  coolness  and 
indifference.  If  you  are  habitually  kind  to  every 
one,  embracing  every  opportunity  in  your  power 
to  perform  some  office  of  kindness  to  others,  you 
will  find  your  good-will  toward  all  increasing. 
You  will  be  universally  beloved,  and  every  one 
will  be  kind  to  you.  See  that  little  girl !  She 
has  run  back  to  assist  her  little  brother,  who  has 
lost  his  shoe  in  the  mud.  How  kindly  she 
speaks  to  him,  to  soothe  his  feelings  and  wipe 
his  tears !  Some  sisters  that  I  have  seen  would 
have  been  impatient  of  the  delay,  and  scolded 
him  in  a  cross  and  angry  manner  for  the  tiouble 
he  made.  But  with  a  heart  full  of  sympathy,  she 
forgets  herself,  and  is  intent  only  on  helping  him 
out  of  trouble,  and  quieting  his  grief.  But  she 
has  hardly  got  under  way  again,  before  she  meets 
a  little  girl,  who  has  just  fallen  down  and  spilled 
her  berries,  crying  over  her  loss.  Without  once 
thinking  of  the  trouble  it  would  give  her,  she 
speaks  kindly  to  the  little  girl,  helps  her  pick  up 


142  DISINTERESTEDNESS. 

the  lost  fruit,  and  then  assists  her  to  pick  enough 
more  to  make  up  her  loss.  Every  where  she  is 
just  so,  always  glad  of  an  opportunity  to  show 
kindness  to  every  one  she  meets.  And  she  gets 
her  pay  as  she  goes  along.  The  happiness  she 
feels,  in  thus  being  able  to  contribute  to  the 
comfort  of  others,  is  far  beyond  any  thing  she 
could  receive  from  mere  selfish  enjoyment.  And, 
in  addition  to  this,  she  gets  the  good-will  of 
others,  which  makes  them  kind  to  her  in  re- 
turn. 

7.  KEEP  SELF    OUT  OF  VIEW,    AND    SHOW  AN 

INTEREST     IN    THE     AFFAIRS    OF     OTHERS. This 

will  not  only  interest  others  in  you,  but  it  will 
tend  to  stifle  selfishness  in  your  own  heart,  and 
to  cultivate  disinterested  feeling.  *  Sympathize 
with  others  ;  enter  into  their  feelings ;  and  en- 
deavor, in  heart  and  feeling,  to  make  their  inter- 
est your  own  ;  so  that  there  may  be  a  soil  for 
disinterested  feeling  to  grow  in.  If  you  see 
others  enjoying  themselves,  rejoice  with  them. 
Make  the  case  your  own,  and  be  glad  that  they 
have  occasion  to  rejoice.  "  Rejoice  with  them 
that  do  rejoice."  If  you  have  truly  benevo- 
lent feelings,  it  will  certainly  be  an  occasion  of 
joy  to  you  to  see  them  prosperous  and  happy, 
whoever  they  are.  On  the  other  hand,  sympa- 
thize with  misery  and  distress.  "  Weep  with 


DISINTERESTEDNESS.  143 

them  that  weep."  Wherever  you  see  misery, 
let  it  affect  your  heart.  And  never  fail,  if  it  is 
in  your  power,  to  offer  relief.  And,  often,  you 
can  afford  the  best  relief  to  those  of  your  own 
age,  —  your  companions,  but  especially  your  in 
feriors,  —  by  showing  that  you  are  affected  with 
their  troubles,  that  you  sympathize  with  them 
Cultivate  the  habit  of  feeling  for  others.  When 
you  see  or  read  of  the  sufferings  of  the  poor, 
when  you  read  of  the  condition  of  the  heathen, 
who  know  not  the  way  of  salvation,  let  your 
sympathies  flow  forth  toward  them.  Learn  to 
feel  for  others'  woe,  and  it  will  improve  your 
own  heart.  But,  besides  this,  you  will  find 
yourself  rewarded  with  the  affections  of  others. 

Thus  I  have  given  you  a  few  brief  hints,  to 
show  how  the  affections  may  be  cultivated.  I 
must  leave  you  to  apply  them  in  practice  to 
every-day  life,  and  to  carry  out  the  principle, 
in  its  application  to  all  the  circumstances  in 
which  you  may  be  placed;  which  principle  is, 
as  much  as  possible,  to  repress  and  refrain  from 
exercisinor  every  bad  feeling  or  affection,  and  to 
cherish  and  cultivate  the  good,  bringing  them 
into  exercise  on  every  fit  occasion,  that  they 
may  grow  into  habits. 

You  will  see,  by  what  I  have  said  under  the 
various  heads  of  this  chapter,  that  the  idea  o* 


144  EDUCATING    THE    HEART. 

educating  the  heart  is  no  mere  fgure  of  speech, 
but  a  reality,  of  great  importance  to  your  char- 
acter and  well-being  through  life.  Your  pa- 
rents and  teachers  will,  of  course,  pay  attention 
to  this  matter ;  but  they  cannot  succeed  in  it 
without  your  cooperation.  And  with  you  it 
must  be  an  every-day  work.  You  must  carry  it 
out  in  all  your  conduct  and  feelings,  and  seek 
the  grace  of  God  to  aid  you  in  so  difficult  a 
work.  Without  an  educated  heart,  you  will 
never  make  a  GENTLEMAN.  The  fine  feelings 
and  good  tempers  which  I  have  described  are 
indispensable  to  good  breeding.  You  cannot 
have  polished  manners  with  a  rough  heart. 
You  may  put  on  the  gentleman ;  but  it  will  ap- 
pear out  of  place.  You  cannot  change  the 
nature  of  &pig.  You  may  wash  him  over  and 
over  again,  and  make  him  ever  so  clean ;  you 
may  even  dress  him  up  in  white  linen  gar- 
ments—  but  he  will  immediately  return  to  his 
wallowing  in  the  mire. 


145 


CHAPTER  XV. 

EDUCATION    OP    THE    MIND. 

THE  term  Mind  is  often  employed  to  signify 
all  the  faculties  of  the  soul.  But  I  shall  use  it 
in  application  to  the  intellectual  faculties,  in  dis- 
tinction from  the  moral;  as  I  have  employed 
heart  to  denote  the  moral,  in  distinction  from  the 
intellectual.  I  shall  not  undertake  to  give  a 
strictly  philosophical  distinction  of  the  mental 
faculties,  but  shall  comprehend  them  in  the 
following  division,  which  is  sufficient  for  my 
purpose,  to  wit:  Perception,  Reason  or  Under- 
standing, Judgment,  Memory,  and  Imagination. 
PERCEPTION  is  the  faculty  that  receives  ideas 
into  the  mind ;  as,  when  you  look  at  a  tree,  im- 
mediately the  idea  of  a  tree  is  impressed  on  the 
mind  through  the  sense  of  sight;  or,  when  you 
touch  an  object,  the  idea  of  that  object  is  im- 
pressed on  your  mind  through  the  sense  of 
touch ;  or,  you  may  receive  the  idea  of  a  spirit, 
from  the  explanations  which  you  hear  or  read. 

The  REASON  or  UNDERSTANDING,  is  the  fac- 
ulty that  considers,  analyzes,  and  compares  ideas 
13 


146  MENTAL    FACULTIES. 

received  into  the  mind,  and  forms  conclusions 
concerning  them.  For  example,  suppose  you 
had  never  seen  a  watch :  one  is  presented  to 
you,  andj  as  soon  as  your  eye  rests  upon  it,  you 
form  an  idea  respecting  it.  Perhaps  this  idea  is 
no  more  than  that  it  is  a  very  curious  object. 
But,  immediately,  your  understanding  is  employed 
in  considering  what  it  is,  the  perceptive  faculty 
still  being  occupied  in  further  discoveries.  From 
the  fact  that  there  is  motion,  you  conclude  there 
must  be  some  power  within  it ;  for  motion  is 
not  produced  without  power.  Here  is  consider- 
ation and  conclusion ,  which  is  a  regular  opera- 
tion of  reason.  But,  to  make  further  discoveries, 
you  open  the  watch,  to  examine  its  parts.  This 
is  analyzing.  You  examine  all  the  parts  that 
you  can  see,  on  removing  the  case.  You  still  see 
motion  —  all  the  wheels  moving  in  regular  order; 
but  the  cause  of  the  motion,  the  power  that 
moves,  is  yet  unseen.  You  perceive  a  chain 
wound  around  a  wheel,  and  attached  to  another 
wheel,  around  which  it  is  slowly  winding  itself; 
and  this  chain  appears  to  regulate  the  whole 
movement.  You  conclude  that  the  power  must 
be  in  this  last-named  wheel.  Here  is  a  con- 
clusion from  analyzing,  or  examining  the  parts 
separately. 

The  JUDGMENT  is  the  same  as  what  is  popu- 


COMMON    SENSE.  147 

larly  styled  common  sense.  It  is  that  faculty  which 
pronounces  a  decision,  in  view  of  all  the  infor- 
mation before  the  mind,  in  any  given  case.  For 
example  if  you  wish  to  determine  what  school 
you  will  attend,  y~»u  first  obtain  all  the  informa- 
tion you  can  respecting  the  different  schools  that 
claim  your  attention.  You  consider  and  com- 
pare the  advantages  of  each ;  and  you  decide 
according  to  your  impression  of  their  compara- 
tive merits.  The  faculty  which  forms  this  de- 
cision is  called  the  judgment.  You  will  readily 
perceive  how  very  important  this  faculty  is ;  for 
a  person  may  be  very  learned,  and  yet  a  very 
great  dunce  in  every  thing  of  a  practical  nature, 
if  he  fails  in  judgment  or  common  sense.  His 
learning  will  be  of  very  little  use  to  him,  be- 
cause he  has  not  sense  to  use  it  to  advantage. 

The  MEMORY  is  the  faculty  which  retains  the 
knowledge  that  is  received  into  the  mind.  It  is 
a  wonderful  faculty.  It  may  be  compared  to  an 
immense  closet,  with  a  countless  number  and 
variety  of  shelves,  drawers,  and  cells,  in  which 
articles  are  stored  away  for  future  use,  only  one 
of  which  can  be  examined  by  the  proprietor  at 
the  same  time,  and  yet  so  arranged  that  he  knows 
just  where  to  look  for  the  article  he  wants.  It  is 
supposed  that  no  impression,  once  made  upon  the 
memory,  can  be  obliterated;  and  yet  the  im- 


148  IMAGINATION. 

pression  may  not  be  called  up  for  years.  It  lies 
there,  till  some  association  of  ideas  brings  it  up 
again ;  the  faculty  not  being  able  to  present  more 
than  one  object  distinctly  before  the  mind  at  the 
same  instant. 

The  IMAGINATION  is  that  faculty  which  forms 
pictures  in  the  mind  of  real  or  unreal  scenes.  It 
is  the  faculty  that  you  exercise  in  your  fanciful 
plays,  and  when  your  mind  runs  forward  to  the 
time  that  you  expect  to  be  engaged  in  the  busy 
scenes  of  life,  and  you  picture  to  yourself  pleas- 
ures and  enjoyments  in  prospect.  It  is  the  fac- 
ulty chiefly  exercised  by  the  poet  and  the  writer 
of  fiction. 

You  will,  perhaps,  be  tired  of  this  explanation ; 
but  it  was  necessary,  in  order  to  prepare  the  way 
for  what  I  have  to  say  on  the  education  of  the 
mind.  From  the  definition  of  education  already 
given,  you  will  perceive  that  my  ideas  differ 
very  much  from  those  entertained  by  most  young 
people.  Ask  a  young  person  what  he  is  going 
to  school  for,  and  he  will  answer,  "  To  learn" 
And  his  idea  of  learning  is,  simply,  to  acquire 
knowledge.  This,  however,  is  but  a  small  part 
of  the  object  of  education.  And  this  idea  often 
leads  youth  to  judge  that  much  of  what  they  are 
••equired  to  study  is  of  no  value  to  them ;  be- 
cause they  think  they  shall  have  no  use  for  the 


OBJECTS    OF    EDUCATION.  149 

particular  science  they  are  studying,  in  practical 
life.  The  chief  objects  of  mental  education  are, 
to  cultivate  and  discipline  the  mind,  and  to 
store  it  with  those  great  facts  and  principles 
which  compose  the  elements  of  all  knowledge. 
The  studies  to  be  pursued,  then,  are  to  be  chosen 
with  reference  to  these  objects,  and  not  merely 
for  the  purpose  of  making  the  mind  a  vast  store- 
house of  knowledge.  This  may  be  done,  and 
yet  leave  it  a  mere  lumber-room.  For  without 
the  capacity  to  analyze,  and  turn  it  to  account, 
all  the  knowledge  in  the  world  is  but  useless 
lumber.  It  is  of  great  importance  that  young 
people  should  understand  and  appreciate  this 
principle,  because  it  is  intimately  connected  with 
their  success  in  acquiring  a  good  education.  To 
this  end,  it  is  necessary  that  they  should  coop- 
erate with  their  parents  and  teachers.  This  they 
will  never  be  ready  to  do,  if  they  suppose  the 
only  object  of  study  is,  to  acquire  a  knowledge 
of  the  particular  branches  they  are  set  to  learn ; 
for  they  cannot  see  the  use  of  them.  But,  under- 
standing the  design  of  education  to  be,  to  dis- 
cipline the  mind,  and  furnish  it  with  the  elements 
of  knowledge,  there  is  no  science,  no  branch 
of  learning,  but  what  is  useful  for  these  objects ; 
and  the  only  question,  where  education  cannot 
be  liberal,  is,  What  branches  will  best  secure 
these  ends  ? 

13* 


150  MENTAL    DISCIPLINE. 

This  understanding  of  the  objects  of  educa 
tion  is  also  necessary,  to  stimulate  the  young 
to  prosecute  their  studies  in  the  most  profitable 
manner.  If  their  object  were  merely  to  acquire 
knowledge,  the  more  aid  they  could  get  from 
their  teachers  the  better,  because  they  would 
thus  obtain  information  the  more  rapidly.  But 
the  object  being  to  discipline  the  mind,  call 
forth  its  energies,  and  obtain  a  thorough  knowl- 
edge of  elementary  principles,  what  is  stud- 
ied out,  by  the  unaided  efforts  of  the  pupil,  is 
worth  a  hundred  times  more  than  that  which 
is  communicated  by  an  instructor.  The  very 
effort  of  the  mind  which  is  requisite  to  study 
out  a  sum  in  arithmetic,  or  a  difficult  sentence 
in  language,  is  worth  more  than  it  costs,  for  the 
increased  power  which  it  imparts  to  the  faculties 
so  exercised.  The  principles  involved  in -the 
case  will,  also,  by  this  effort,  be  more  deeply 
impressed  upon  the  mind.  Such  efforts  are  also 
exceedingly  valuable,  for  the  confidence  which 
they  inspire  in  one's  power  of  accomplishment. 
I  do  not  mean  to  commend  self-confidence  in  a 
bad  sense.  For  any  one  to  be  so  confident  of 
his  own  power  as  to  think  he  can  do  things 
which  he  cannot,  or  to  fancy  himself  qualified 
for  stations  which  he  is  not  able  to  fill,  is  foolish 
and  vain.  But,  to  know  one's  own  ability  to 


INDEPENDENT    EFFORT.  151 

do,  and  have  confidence  in  it,  is  indispensable  to 
success  in  any  undertaking.  Arid  this  confi- 
dence is  inspired  by  unaided  efforts  to  overcome 
difficulties  in  the  process  of  education.  As  an 
instance  of  this,  I  recollect,  when  a  boy,  of  en- 
countering a  very  difficult  sum  in  arithmetic. 
After  spending  a  considerable  time  on  it,  with- 
out success,  I  sought  the  aid  of  the  school 
teacher,  who  failed  to  render  me  any  assistance. 
I  then  applied  to  several  other  persons,  none  of 
whom  could  give  me  the  desired  information. 
Thus  I  was  thrown  back  upon  my  own  resources. 
I  studied  upon  it  several  days  without  success. 
After  worrying  my  head  with  it  one  evening,  I 
retired  to  rest,  and  dreamed  out  the  whole  pro- 
cess. I  do  not  suppose  there  was  any  thing 
supernatural  in  my  dream ;  but  the  sum  was  the 
absorbing  subject  of  my  thoughts,  and  when 
sleep  had  closed  the  senses,  they  still  ran  on  the 
same  subject.  Rising  in  the  morning  with  a 
clear  head,  and  examining  the  question  anew, 
it  all  opened  up  to  my  mind  with  perfect  clear- 
ness ;  all  difficulty  vanished,  and  in  a  few  mo- 
ments the  problem  was  solved.  I  can  scarcely 
point  to  any  single  event,  which  has  had  more 
influence  upon  the  whole  course  of  my  life  than 
this.  It  gave  me  confidence  in  my  ability  to 
succeed  in  any  reasonable  undertaking.  But 


152  OVERCOMING    DIFFICULTIES. 

for  this  confidence,  I  should  never  have  thought 
of  entering  upon  the  most  useful  undertakings 
of  my  life.  But  for  this,  you  would  never  have 
seen  this  book,  nor  any  other  of  the  numerous 
works  which  I  have  been  enabled  to  furnish  for 
the  benefit  of  the  young.  I  mention  this  cir- 
cumstance here,  for  the  purpose  of  encouraging 
you  to  independent  mental  effort.  In  prosecut- 
ing your  studies,  endeavor  always,  if  possible, 
to  overcome  every  difficulty  without  the  aid  of 
others.  This  practice,  besides  giving  you  the 
confidence  of  which  I  have  spoken,  will  give 
you  a  much  better  knowledge  of  the  branches 
you  are  pursuing,  and  enable  you,  as  you  ad- 
vance, to  proceed  much  more  rapidly.  Every 
difficulty  you  overcome,  by  your  own  unaided 
efforts,  will  make  the  next  difficulty  less.  And 
though  at  first  you  will  proceed  more  slowly, 
your  habit  of  independent  investigation  will 
soon  enable  you  to  outstrip  all  those  who  are 
still  held  in  the  leading-strings  of  their  teachers. 
A  child  will  learn  to  walk  much  sooner  by  being 
let  alone,  than  to  be  provided  with  a  go-cart. 
Your  studies,  pursued  in  this  manner,  will  be 
much  more  interesting;  for  you  are  interested 
in  any  study  just  in  proportion  to  the  effort  of 
mind  it  costs  you. 

The  perceptive  faculty    is  developed   first  of 


SYMMETRY    OF    MIND.  153 

all.  It  begins  to  be  exercised  by  the  child  be- 
fore it  can  speak;  or  even  understand  language. 
Reason  and  judgment  are  more  slow  in  their 
development,  though  they  begin  to  be  exercised 
at  a  very  early  period.  Memory  is  exercised  as 
soon  as  ideas  are  received  into  the  mind.  The 
imagination,  in  the  natural  course  of  things,  is 
developed  latest  of  all ;  but  it  is  often  forced  out 
too  early,  like  flowers  in  a  hot-bed,  in  which 
case  it  works  great  injury  to  the  mind. 

You  will    perceive    the   great    importance  of 
brincrinor  out  the  several  faculties  of  the  mind  in 

o       o 

their  due  proportion.  If  the  memory  is  chiefly 
cultivated,  you  will  have  a  great  amount  of 
knowledge  floating  loosely  in  your  mind,  but  it 
will  be  of  very  little  use.  But  the  proper  culti- 
vation of  the  memory  is  indispensable,  in  order 
to  render  your  knowledge  available.  Nor  will 
it  do  for  you  to  adopt  the  notion  that  nothing  is 
to  be  committed  to  the  keeping  of  the  memory 
which  is  not  fully  understood.  The  memory  is 
a  servant,  which  must  consent  to  do  some  things 
without  knowing  the  reason  why.  The  imagi- 
nation is  the  beautiful  flower  that  crowns  the 
top  of  the  plant.  But  if  forced  out  too  early,  or 
out  of  due  proportion,  it  will  cover  the  stalk 
with  false  blossoms,  which,  in  a  little  time,  will 
wither,  and  leave  it  dry  and  useless.  The  per 


154  INTELLECTUAL    CULTURE. 

ception,  reason,  and  judgment,  require  a  long 
course  of  vigorous  exercise  and  severe  training, 
in  order  to  lay  a  solid  foundation  of  character. 

I  shall  leave  this  subject  here,  without  sug 
gesting  any  particular  means  of  cultivating  the 
mind,  leaving  you  to  apply  the  principles  here 
laid  down  to  your  ordinary  studies.  But  in 
several  subsequent  chapters,  I  shall  have  so*ne 
reference  to  what  I  have  said  here. 


155 
CHAPTER  XVI. 

READING. 

READING  occupies  a  very  important  place  in 
education.  It  is  one  of  the  principal  means  of 
treasuring  up  knowledge.  It  is,  therefore,  highly 
necessary  that  a  taste  for  reading  should  be  early 
cultivated.  But  a  mere  taste  for  reading,  un- 
controlled by  intelligent  principle,  is  a  dangerous 
appetite.  It  may  lead  to  ruinous  consequences. 
The  habit  of  reading  merely  for  amusement,  is  a 
dangerous  habit.  Reading  for  amusement  fur- 
nishes a  constant  temptation  for  reading  what  is 
injurious.  It  promotes,  also,  an  unprofitable 
manner  of  reading.  Reading  in  a  hasty  and 
cursory  manner,  without  exercising  your  own 
thoughts  upon  what  you  read,  induces  a  bad 
habit  of  mind.  To  profit  by  reading  depends, 
not  so  much  on  the  quantity  which  is  read,  as 
upon  the  manner  in  which  it  is  read.  You  may 
read  a  great  deal,  in  a  gormandizing  way,  as 
the  glutton  consumes  food,  and  yet  be  none  the 
better,  but  the  worse  for  what  you  read. 

If  you  would  profit  by  reading,  you  must,  in 


156         DANGER  OF  BAD  BOOKS. 

the  first  place,  be  careful  what  you  read.  There 
are  a  multitude  of  books,  pamphlets,  periodicals, 
and  newspapers,  in  circulation  at  the  present 
day,  which  cannot  be  read,  especially  by  the 
young,  without  great  injury,  both  to  the  mind 
and  heart.  If  any  one  should  propose  to  you  to 
associate  with  men  and  women  of  the  lowest  and 
most  abandoned  character,  you  would  shrink 
from  the  thought  —  you  would  be  indignant  at 
the  proposition.  But  it  is  not  the  mere  bodily 
presence  of  such  characters  that  makes  their  so- 
ciety dangerous.  It  is  the  communion  which 
you  have  with  their  minds  and  hearts,  in  their 
conduct  and  conversation.  But  a  great  portion 
of  the  popular  literature  of  the  day  is  written  by 
such  characters.  By  reading  their  writings,  you 
come  into  communion  with  their  minds  and 
hearts,  as  much  as  if  you  were  personally  in 
their  company.  In  their  writings,  the  fancies 
which  fill  their  corrupt  minds,  and  the  false  and 
dangerous  principles  which  dwell  in  their  de- 
praved hearts,  are  transferred  to  paper,  to  cor- 
rupt the  unwary  reader.  Here  are,  likewise, 
glowing  descriptions  of  evil  conduct,  more  fasci- 
nating to  the  youthful  heart  than  the  example 
itself  would  be,  because  the  mischief  is  artfully 
concealed  behind  the  drapery  of  fine  literary 
Vste,  and  beautifp1  language.  There  are,  like- 


OBJECTS    OF    READING.  157 

wise,  many  such  writings,  the  productions  of 
persons  of  moral  lives,  but  of  corrupt  principles, 
which  are  equally  dangerous.  You  would  not 
associate  with  a  person  whom  you  knew  to  be 
an  unprincipled  character,  even  though  he  might 
be  outwardly  moral.  He  would  be  the  more 
dangerous,  because  you  would  be  less  on  your 
guard.  If  it  is  dangerous  to  keep  company  with 
persons  of  bad  character  or  bad  principles,  it  is 
much  more  so  to  keep  company  with  bad  books. 

I  have  treated  at  large  on  the  subject  of  novel- 
reading,  and  other  objectionable  writings,  in  my 
"  Young  Lady's  Guide ; "  and  to  that  I  must 
refer  you,  for  my  reasons,  more  at  length,  for 
condemning  such  reading.  I  shall  here  only 
suggest,  for  the  regulation  of  your  reading,  a 
few  simple  rules. 

1.  ALWAYS  HAVE  SOME  DEFINITE  OBJECT  IN 
VIEW,  IN  YOUR  READING.  —  While  pursuing  your 
education,  you  will  be  so  severely  taxed  with 
hard  study,  that  reading  merely  for  diversion  or 
amusement  does  not  furnish  the  relaxation  which 
you  need.  It  keeps  the  body  idle  and  the  mind 
still  in  exercise;  whereas,  the  diversion  which 
you  need,  is  something  that  will  exercise  the 
body  and  relax  the  mind.  If  your  object  is  diver- 
sion, then  it  is  better  to  seek  it  in  useful  labor, 
sprightly  amusements,  or  healthful  walks.  I  can 
14 


15$ 


READING    FOR    AMUSEMENT. 


think  of  nothing  more  injurious  to  the  young 
than  spending  the  hours  in  which  they  are  re- 
leased from  study,  bending  over  novels,  or  the 
light  literature  of  our  trashy  periodicals.  Not 
only  is  the  health  seriously  injured  by  such  means, 
but  the  mind  loses  its  vigor.  The  high  stimulus 
applied  to  the  imagination  creates  a  kind  of 
mental  intoxication,  which  renders  study  insipid 
and  irksome.  But  reading  is  an  important  part 
of  education,  and  some  time  should  be  devoted 
to  it.  Instead  of  mere  amusement,  however, 
there  are  higher  objects  to  be  aimed  at.  These 
are,  1st,  to  store  the  mind  with  useful  knowl- 
edge; 2d,  to  cultivate  a  correct  taste;  3d,  to 
make  salutary  impressions  upon  the  heart.  For 
the  first,  you  may  read  approved  works  on  all 
the  various  branches  of  knowledge ;  as  his- 
tory, biography,  travels,  science,  and  religious 
truth.  For  the  second,  you  may  read  such 
works  of  imagination  and  literary  taste  as  are 
perfectly  free  from  objection,  on  the  score  of 
religion  and  morality,  —  and  these  but  sparingly 
at  your  age ;  for  the  third,  such  practical  works 
of  piety  as  you  will  find  in  the  Sabbath  school 
library.  But,  for  all  these  purposes,  the  Bible 
is  the  great  Book  of  books.  It  contains  his- 
tory, biography,  poetry,  travels,  and  doctrinal 
and  practical  essays.  Any  plan  of  reading  will 


MORAL    INTOXICATION.  159 

be  essentially  defective,  which  does  not  contem- 
plate the  daily  reading  of  the  Bible.  You  ought 
to  calculate  on  reading  it  through,  in  course, 
every  year  of  your  life. 

2.  BE  EXCEEDINGLY  CAREFUL  WHAT  YOU  READ. 

—  Do  not  take  up  a  book,  paper,  or  periodical, 
that  .happens  to  fall  in  your  way,  becausS  you 
have  nothing  else  to  read  By  so  doing,  you 
will  expose  yourself  to  great  evils.  But,  though 
a  book  be  not  decidedly  objectionable,  it  may 
not  be  worth  reading.  There  are  so  many  good 
books,  at  the  present  day,  that  it  is  not  worth 
while  to  spend  time  over  what  is  of  little  value ; 
and  it  is  better  to  read  the  Bible  alone,  than  to 
spend  time  over  a  poor  book.  Avoid,  especially, 
the  fictitious  stories  that  you  will  find  in  news*- 
papers  and  popular  magazines.  They  are  gen- 
erally the  worst  species  of  fiction,  and  tend 
strongly  to  induce  a  vitiated  taste,  and  an  appe- 
tite for  novel-reading.  If  you  once  become  ac- 
customed to  such  reading,  you  will  find  it  pro- 
duce a  kind  of  moral  intoxication,  so  that  you 
will  feel  as  uneasy  without  it,  as  the  drunkard 
without  his  cups,  or  the  smoker  without  his  pipe. 
It  is  much  the  safer  way  for  young  people  to  be 
wholly  directed  by  their  parents,  (or  their  teach- 
ers, if  away  from  home,)  in  the  choice  of  their 
reading.  Make  it  a  rule  never  to  read  any  book, 


160  THINK    AS    YOU    READ. 

pamphlet,  or  periodical,  till  you  have  first  ascer 
tained  from  your  parents,  teachers,  or  minister 
that  it  is  safe,  and  worth  reading. 

3.  THINK  AS  YOU  READ.  —  Do  not  drink  in 
the  thoughts  of  others  as  you  drink  water ;  but 
examine  them,  and  see  whether  they  carry  convic- 
tion te  your  own  mind ;  and  if  they  do,  think  them 
over,   till  they  become  incorporated   with  your 
own  thoughts,  part  and  parcel  of  your  own  mind. 
Lay  up  facts  and   principles    in    your  memory 
Let   the    beautiful   thoughts  and   striking  ideas 
that  you  discover    be  treasured   up  as  so  many 
gems  and  precious  stones,  to  enrich  and  beautify 
your   own   mind.     And  let  your   heart   be   im- 
pressed and  benefited  by  the  practical  thoughts 
you  find  addressed  to  it. 

4.  REDEEM   TIME  FOR  READING.  —  Although 
it  would  be  improper  for  you  to  take  the  time 
appropriated    for    study,   or  to   rob   yourself  of 
needful  diversion,  yet  you  may,  by  careful  econ- 
omy, save  some  time  every  day  for  reading.     A 
great  deal  of  time  is  thrown  away  by  the  indul- 
gence of  dilatory  habits,  or  consumed  in  a  care- 
less, sauntering  vacancy.     If  you  follow  system, 
and  have  a  time  for  every  thing,  and  endeavor  to 
do  every  thing  with  despatch,  in  its  proper  sea- 
son, you  will  have  time  enough  for  every  thing 
that  is  necessary  to  be  done. 


161 


CHAPTER  XVII. 

WRITING. 

WRITING,  or  COMPOSING,  is  one  of  the  best 
exercises  of  the  mind.  It  is,  however,  I  am 
sorry  to  say,  an  exercise  to  which  young  people 
generally  show  a  great  aversion.  One  reason, 
perhaps,  is,  that,  to  write  well,  requires  hard 
thinking.  But  I  am  inclined  to  think  the  chief 
reason  is,  that  the  difficulties  of  writing  are 
magnified.  There  is,  also,  a  want  of  wisdom 
in  the  choice  of  subjects.  Themes  are  fre- 
quently selected  for  first  efforts,  which  require 
deep,  abstract  thinking ;  and  the  mind  not  being 
able  to  grasp  them,  there  is  a  want  of  thought, 
which'  discourages  new  beginners.  The  first 
attempts  should  be  made  upon  subjects  that  are 
easy  and  well  understood  ;  such  as  a  well-studied 
portion  of  history,  a  well-known  story,  or  a 
description  of  some  familiar  scene ;  the  object 
being  to  clothe  it  in  suitable  language,  and  to 
make  such  reflections  upon  it  as  occur  to  the 
mind.  Writing  is  but  thinking  on  paper ;  and 
14* 


162  DIRECTIONS. 

if  you  have  any  thoughts  at  all,  you  may  commit 
them  to  writing. 

Another  fault  in  young  beginners  is,  viewing 
composition  as  a  task  imposed  on  them  by  their 
teachers,  and  making  it  their  chief  object  to 
cover  a  certain  quantity  of  paper  with  writing ; 
and  so  the  sooner  this  task  is  discharged  the 
better.  But  you  must  have  a  higher  aim  than 
this,  or  you  will  never  be  a  good  writer.  Such 
efforts  are  positively  injurious.  They  promote 
a  careless,  negligent  habit  of  writing.  One 
well-written  composition,  which  costs  days  of 
hard  study,  is  worth  more,  as  a  discipline  of 
mind,  than  a  hundred  off-hand,  careless  pro- 
ductions. Indeed,  one  good,  successful  effort 
will  greatly  dimmish  every  succeeding  effort, 
and  make  writing  easy.  You  will  do  well,  then, 
first  to  select  your  subject  some  time  before 
you  write,  and  think  it  over  and  study  it,  and 
have  your  ideas  arranged  in  your  mind  .before 
you  begin.  Then  write  with  care,  selecting 
the  best  expressions,  and  clothing  your  thoughts 
in  the  best  dress.  Then  carefully  and  repeat- 
edly read  h  over,  and  correct  it,  studying  every 
sentence,  weighing  every  expression,  and  making 
every  possible  improvement.  Then  lay  it  aside 
awhile,  and  afterwards  copy  it,  with  such  im- 


LETTER-WRITING.  163 

provements  as  occur  at  the  time.  Then  lay  it 
aside,  and  after  some  days  revise  it  again,  and 
see  what  further  improvements  and  corrections 
you  can  make,  and  copy  it  a  second  time.  If  you 
repeat  this  process  half  a  dozen  times,  it  will  be 
all  the  better.  Nor  will  the  time  you  spend  upon 
it  be  lost.  One  such  composition  will  conquer 
all  the  difficulties  in  the  way  of  writing;  and 
every  time  you  repeat  such  an  effort,  you  will 
find  your  mind  expanding,  and  your  thoughts 
multiplying,  so  that,  very  soon,  writing  will  be- 
come an  easy  and  delightful  exercise ;  and  you 
will,  at  length,  be  able  to  make  the  first  draught  so 
nearly  perfect  that  it  will  not  need  copying.  But 
you  never  will  make  a  good  writer  by  off-hand, 
careless  efforts. 

Letter-writing,  however,  is  a  very  different  af- 
fair. Its  beauty  consists  in  its  simplicity,  ease,  and 
freedom  from  formality.  The  best  rule  that  can 
bo  given  for  letter-writing  is,  to  imagine  the  per- 
son present  whom  you  are  addressing,  and  write 
just  what  you  would  say  in  conversation.  All  at- 
tempts at  effort,  in  letter-writing,  are  out  of  place. 
The  detail  of  particulars,  such  as  your  corre- 
spondent would  be  interested  to  know,  and  the 
expression  of  your  own  feelings,  are  the  great 
excellences  of  this  kind  of  writing.  Nothing 


164  LETTER-WRITING. 

disappoints  a  person  more  than  to  receive  a  let- 
ter fall  of  fine  sentiments,  or  didactic  matter, 
such  as  he  might  find  in  books,  while  the  ver) 
information  which  he  desired  is  left  out,  and 
perhaps  an  apology  at  the  close  for  not  giving 
the  news,  because  the  sheet  is  full.  In  a  let- 
ter, we  want  information  of  the  welfare  of  our 
friends,  together  with  the  warm  gush  of  feeling 
which  fills  their  hearts.  These  are  the  true  ex- 
cellences of  epistolary  writing. 


165 


CHAPTER  XVIII 

INDOLENCE. 

THERE  is  no  greater  enemy  to  improvement 
than  an  indolent  spirit.  An  aversion  to  effort 
paralyzes  every  noble  desire,  and  defeats  every 
attempt  at  advancement.  If  you  are  naturally 
indolent,  you  must  put  on .  resolution  to  over- 
come it,  and  strive  against  it  with  untiring  vigi- 
lance. There  is  not  a  single  point,  in  the  pro- 
cess of  education,  at  which  this  hydra-headed 
monster  will  not  meet  you.  "  The  slothful  man 
saith  there  is  a  lion  without,  I  shall  be  slain  in 
the  street."  There  is  always  a  lion  in  the  way, 
when  slothful  spirits  are  called  upon  to  make 
any  exertion.  "  /  can't,"  is  the  sovereign  arbi- 
ter of  their  destiny.  It  prevents  their  attempt- 
ing any  thing  difficult  or  laborious.  If  required 
to  write  a  composition,  they  can't  think  of  any 
thing  to  write  about.  The  Latin  lesson  is  dif- 
ficult ;  this  word  they  can't  find ;  that  sentence 
they  can't  read.  The  sums  in  arithmetic  are  so 
hard,  they  can't  do  them.  And  so  this  lion  in 
the  way  defeats  every  thing.  But  those  who  ex- 


166  INDOLENCE  AND  ACTIVITY  CONTRASTED. 

pec*  ever  to  be  any  thing,  must  not  suffer  such 
a  word  as  can't  in  their  vocabulary. 

It  is  the  same  with  labor.  The  indolent  dread 
all  exertion.  When  requested  to  do  any  thing, 
they  have  something  else  to  do  first,  which  their 
indolence  has  left  unfinished  ;  or  they  have  some* 
other  reason  to  give  why  they  should  not  attempt 
it.  But  if  nothing  else  will  do,  the  sluggard's 
excuse,  "  /  can't"  is  always  at  hand.  Were  it 
not  for  the  injury  to  them,  it  would  be  far  more 
agreeable  to  do,  one's  self,  what  is  desired  of 
them,  than  to  encounter  the  painful  scowls  that 
clothe  the  brow,  when  they  think  of  making  an 
effort.  Solomon  has  described  this  disposition 
to  the  life: — "The  slothful  man  putteth  his 
hand  in  his  bosom  :  it  grieveth  Mm  to  take  it 
out  again.'1 

But  indolence  is  a  source  of  great  misery. 
There  are  none  so  happy  as  those  who  are  al- 
ways active.  I  do  not  mean  that  they  should 
give  themselves  no  relaxation  from  severe  effort. 
But  relaxation  does  not  suppose  idleness.  To  sit 
and  fold  one's  hands,  and  do  nothing,  serves  no 
purpose.  Change  of  employment  is  the  best  re- 
creation. And  from  the  idea  of  employment,  I 
would  not  exclude  active  and  healthful  sports, 
provided  they  are  kept  within  due  bounds.  But 
to  sit  idly  staring  at  vacancy  is  intolerable 


IDLENESS    A    WASTE    OF    LIFE.  167 

There  is  no  enjoyment  in  it.  It  is  a  stagnation 
of  body  and  mind.  An  indolent  person  is,  to 
the  active  and  industrious,  what  a  stagnant  pool 
is  to  the  clear  and  beautiful  lake.  Employment 
contributes  greatly  to  enjoyment.  It  invigorates 
the  body,  sharpens  the  intellect,  and  promotes 
cheerfulness  of  spirits ;  while  indolence  makes 
a  torpid  body,  a  vacant  mind,  and  a  peevish,  dis- 
contented spirit. 

Indolence  is  a  great  waste  of  existence.  Sup- 
pose you  live  to  the  age  of  seventy  years,  and 
squander  in  idleness  one  hour  a  day,  you  will 
absolutely  throw  away  about  three  years  of  your 
existence.  And  if  we  consider  that  this  is  taken 
from  the  waking  hours  of  the  day,  it  should  be 
reckoned  six  years.  Are  you  willing,  by  idle- 
ness, to  shorten  your  life  six  years  ?  Then  take 
care  of  the  moments.  Never  fritter  away  time 
in  doing  nothing.  Whatever  you  do,  whether 
study,  work,  or  play,  enter  into  it  with  spirit 
and  energy ;  and  never  waste  your  time  in  saun- 
tering and  doing  nothing.  "  Whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might ;  for 
there  is  no  work,  nor  device,  nor  knowledge, 
nor  wisdom,  in  the  grave,  whither  thou  goest." 


168 


CHAPTER   XIX. 

ON    DOING    ONE    THING    AT    A    TIME. 

WHAT  is  worth  doing  at  all,  is  worth  the 
undivided  attention  ;  but  John  can  never  be 
satisfied  to  do  but  one  thing  at  a  time.  By 
attempting  to  read  or  play  while  dressing,  he 
consumes  double  the  time  that  is  necessary.  He 
reads  at  the  table,  and,  in  consequence,  keeps 
the  table  waiting  for  him  to  finish  his  meal.  He 
turns  his  work  into  play,  and  thus  his  work  is 
slighted,  and  frequently  left  half  done.  When 
he  goes  to  his  lesson,  his  attention  is  arrested  by 
something  else  before  he  has  fairly  commenced, 
and  he  stops  to  look  or  listen.  Or  perhaps  he 
insensibly  falls  into  a  reverie,  and  is  engaged 
in  building  "  castles  in  the  air/'  till  something 
happens  to  call  back  his  spirit  from  the  fairy 
land.  The  consequence  is,  the  lesson  is  ac- 
quired but  imperfectly,  while  twice  the  need- 
ful time  has  been  spent  upon  it.  At  the  same 
time,  nothing  else  is  accomplished.  This  is 
what  I  call  busy  idleness. 


SYSTEM.  169 

The  true  way  to  accomplish  the  most,  and  to 
do  it  in  the  best  manner,  is  to  confine  the  atten- 
tion strictly  to  the  thing  in  hand,  and  to  bend  all 
the  energies  of  the  mind  to  that  one  object,  aim- 
ing  to  do  it  in  the  best  possible  manner,  in  the 
least  possible  time.  By  adopting  this  principle, 
and  acting  upon  it,  you  will  be  surprised  to  find 
how  much  more  expeditiously  you  will  accom- 
plish what  you  undertake,  and  how  much  better 
it  will  be  done.  It  is  indispensable  to  success 
in  any  undertaking. 

Closely  connected  with  this  subject,  is  the 
systematic  division  of  time.  Where  there  is  no 
system,  one  duty  will  jostle  another,  and  much 
time  will  be  wasted  in  considering  what  to  do 
next ;  all  of  which  would  be  avoided,  by  having 
a  regular  routine  of  duties,  one  coming  after  the 
other  in  regular  order,  and  so  having  a  set  time 
for  each.  This  cannot  be  carried  out  perfectly, 
because  there  will  every  day  be  something  to  do 
that  was  not  anticipated.  But  it  may  be  so  far 
pursued  as  to  avoid  confusion  and  waste  of 
time. 

15 


170 


CHAPTER   XX. 

ON    FINISHING    WHAT    IS    BEGUN. 

BEGINNING  things  and  leaving  them  unfinished, 
exerts  a  bad  influence  in  the  formation  of  char- 
acter. If  it  becomes  a  habit,  it  will  make  you 
so  fickle  that  no  one  will  put  confidence  in 
you.  There  is  James  Scott.  If  you  go  into  his 
room,  you  will  find  his  table  strewed,  and  his 
drawer  filled,  with  compositions  begun  and  not 
completed ;  scraps  of  verses,  but  no  poem  fin- 
ished ;  letters  commenced,  but  not  completed. 
Or,  if  you  go  to  his  play-house,  you  will  find  a 
ball  half  wound ;  a  kite  half  made ;  a  boat  begun ; 
one  runner  of  a  sled ;  one  wheel  of  a  wagon ; 
and  other  things  to  match.  He  wants  energy 
and  perseverance  to  finish  what  he  begins;  and 
thus  he  wastes  his  time  in  frivolous  pursuits. 
He  is  very  ready  to  begin;  but  before  he  has 
completed  what  is  begun,  he  thinks  of  something 
else  that  he  wishes  to  do ;  or  he  grows  weary  of 
what  he  is  upon.  He  lives  to  no  purpose,  for  he 
completes  nothing;  and  he  might  as  well  do  noth 
ing,  as  to  complete  nothing. 


FINISH    WHAT    YOU    BEGIN.  171 

If  you  indulge  this  practice,  it  will  grow  upon 
you,  till  you  will  become  weak,  irresolute,  fickle, 
and  good  for  nothing.  To  avoid  this,  begin 
nothing  that  is  not  worth  finishing,  or  that  you 
have  not  good  reason  to  think  you  will  be  able 
to  finish.  But  when  you  have  begun,  resolutely 
persevere  till  you  have  finished.  There  is  a 
strong  temptation,  with  the  young,  to  abandon 
an  undertaking,  because  of  the  difficulties  in  the 
way ;  but,  if  you  persevere,  and  conquer  the 
difficulties  you  meet  with,  you  will  gain  confi- 
dence in  yourself,  and  the  next  time,  persever- 
ance in  your  undertakings  will  be  more  easy. 
You  may,  however,  make  a  mistake,  and  begin 
what  you  cannot  or  ought  not  to  perform;  in 
which  case,  perseverance  would  only  increase 
the  evil. 


172 


CHAPTER  XXI. 

CHOICE     OF     SOCIETY,     AND     FORMATION     OF 
FRIENDSHIPS. 

CHARACTER  is  formed  under  a  great  variety 
of  influences.  Sometimes  a  very  trifling  circum- 
stance gives  direction  to  the  whole  course  of 
one's  life.  And  every  incident  that  occurs,  from 
day  to  day,  is  exerting  a  silent,  gradual  influ- 
ence, in  the  formation  of  your  character.  Among 
these  influences,  none  are  more  direct  and  pow- 
erful than  that  exerted  upon  us  by  the  com- 
panions with  whom  we  associate;  for  we  insen- 
sibly fall  into  their  habits.  This  is  especially 
true  in  childhood  and  youth,  when  the  character 
is  plastic,  like  soft  wax,  —  easily  impressed. 

But  we  cannot  avoid  associating,  to  some  ex- 
tent, with  those  whose  influence  is  injurious.  It 
is  necessary,  then,  for  us  to  distinguish  society 
into  general  and  particular.  General  society  is 
that  with  which  we  are  compelled  to  associate. 
Particular  society  is  that  which  we  choose  for 
ourselves.  In  school,  and  in  all  public  places, 
you  are  under  the  necessity  of  associating  some- 


INTIMATE    FRIENDSHIPS.  173 

what  with  all.  But  those  whom  you  meet,  in 
such  circumstances,  you  are  not  compelled  to 
make  intimate  friends.  You  may  be  courteous 
and  polite  to  all,  wherever  and  whenever  you 
meet  them,  and  yet  maintain  such  a  prudent 
reserve,  and  cautious  deportment,  as  not  to  be 
much  exposed  to  contamination,  if  they  should 
not  prove  suitable  companions. 

But  every  one  needs  intimate  friends ;  and  it 
is  necessary  that  these  should  be  well  chosen. 
A  bad  friend  may  prove  your  ruin.  You  should 
therefore  be  slow  and  cautious  in  the  formation 
of  intimacies  and  friendships.  Do  not  be  sud- 
denly taken  with  any  one,  and  so  enter  into  a 
hasty  friendship;  for  you  may  be  mistaken, 
and  soon  repent  of  it.  There  is  much  force  in 
the  old  adage,  "  All  is  not  gold  that  shines." 
A  pleasing  exterior  often  conceals  a  corrupt 
heart.  Before  you  enter  into  close  intimacies 
or  friendships,  study  the  characters  of  the  per- 
sons whom  you  propose  to  choose  for  compan- 
ions. Watch  their  behavior  and  conversation  ; 
and  if  you  discover  any  bad  habits  indulged,  or 
any  thing  that  indicates  a  want  of  principle,  let 
them  not  become  your  companions.  If  you 
discover  that  they  disregard  any  of  the  com- 
mandments of  God,  set  them  down  as  unsafe 
associates.  They  will  not  only  be  sure  to  lead 


174  FORMATION    OF    FRIENDSHIPS. 

you  astray,  but  you  can  place  no  dependence 
upon  their  fidelity  If  they  will  break  one  of 
God's  commands,  they  will  another ;  and  you 
can  put  no  confidence  in  them.  But  even 
where  you  discover  no  such  thing,  ask  the  opin- 
ion of  your  parents  respecting  them  before  you 
choose  them  as  your  friends.  Yet,  while  you 
are  in  suspense  about  the  matter,  treat  them 
courteously  and  kindly.  But  when  you  have 
determined  to  seek  their  friendship,  do  not  im- 
pose your  friendship  on  them  against  their  will. 
Remember  that  they  have  the  same  right  as 
yourself  to  the  choice  of  their  friends ;  and 
they  may  see  some  objection  to  the  formation 
of  a  friendship  with  yourself.  Be  delicate, 
therefore,  in  your  advances,  and  give  them  an 
opportunity  to  come  half  way.  A  friendship 
cautiously  and  slowly  formed  will  be  much  more 
likely  to  last  than  one  that  is  formed  in  haste. 
But  let  the  number  of  your  intimate  and  con 
fidential  friends  be  small.  It  is  better  to  have 
a  few  'select,  choice,  and  warm  friends,  than  to 
have  a  great  number,  less  carefully  chosen, 
whose  attachment  is  less  warm  and  ardent.  But 
you  must  not  refuse  to  associate  at  all  with  the 
mass  of  the  society  where  you  belong;  espe- 
cially, if  you  live  in  the  country.  You  must 
meet  them  kindly  and  courteously,  on  all  occa- 


BE    COLKTEOCS    TO    ALL.  175 

• 

sions  where  the  society  in  general  in  which  you 
move  is  called  together.  You  must  not  affect 
exclusiveness,  nor  confine  yourself  to  the  com- 
pany of  your  particular  friends,  at  such  times. 
But  be  careful  that  you  do  not  expose  yourself 
to  evil  influences. 

You  ought  not,  at  present,  to  form  any  in- 
timate friendships  with  the  other  sex.  Such 
friendships,  at  your  age,  are  dangerous;  and 
if  not  productive  of  any  serious  present  evils, 
they  will  probably  be  subjects  of  regret  when 
you  come  to  years  of  maturity ;  for  attachments 
may  be  formed  that  your  judgment  will  then 
disapprove. 


176 


CHAPTER   XXII. 

BAD    COMPANY. MISCHIEVOUSNESS. 

THERE  are  some  boys,  who  carelessly  go  any 
where  that  they  can  find  amusement,  without 
regard  to  the  character  of  their  company.  They 
not  only  associate  indiscriminately  in  genera) 
society,  where  they  are  obliged  to  go,  as  at 
school ;  but  they  seek  the  company  of  bad  boys, 
or  permit  themselves  to  be  enticed  into  it,  be- 
cause it  affords  them  some  momentary  enjoyment 

A  bad  boy  is  one  who  has  a  bad  disposition, 
which  has  never  been  subdued ;  or  one  of  cor- 
rupt principles  and  bad  habits.  A  boy  with  a 
bad  disposition  will  be  rough,  quarrelsome,  ma- 
licious in  his  temper,  fond  of  mischief,  and  rude 
and  unmannerly  in  his  general  behavior.  A 
boy  of  corrupt  principles  is  one  who  will  not 
scruple  to  break  the  commands  of  God,  when 
they  stand  in  the  way  of  his  own  gratification 
He  acts  from  the  mere  selfish  desire  of  present 
enjoyment.  A  boy  of  bad  habits  is  one  who  is 
in  the  habit  of  disobeying  his  parents,  breaking 
the  Sabbath,  using  bad  language,  lying,  stealing, 


MORAL    CONTAGION.  177 

gaming,  drinking,  or  doing  wanton  mischief. 
Any  of  these  habits  shows  a  character  thoroughly 
corrupt. 

If  you  go  into  the  company  of  persons  that 
are  sick  with  the  measles,  hooping-cough,  small- 
pox, or  any  contagious  disorder,  in  a  short 
time  you  will  be  taken  with  the  same  disease. 
The  very  atmosphere  of  the  room  where  they 
stay  is  full  of  contagion,  and  you  will  draw  it  in 
with  your  breath.  So,  likewise,  moral  diseases 
are  contagious.  There  is  an  atmosphere  of 
moral  contagion  and  death  surrounding  persons 
of  vicious  habits.  "  Evil  communications  cor- 
rupt good  manners."  The  sight  of  evil  deeds, 
or  the  hearing  of  bad  language,  hardens  the 
heart,  and  diminishes  the  abhorrence  of  sin, 
which  is  felt  by  those  to  whom  vice  is  not  fa- 
miliar. If  you  consent  to  go  into  bad  company, 
you  will  soon  find  yourself  falling  into  their 
habits.  And  if  you  keep  company  with  bad 
boys,  you  will  soon  have  the  reputation  of  being 
a  bad  boy  yourself. 

Bad  company  will  lead  you  into  practices  that 
will  end  in  your  ruin  and  disgrace.  If  you  could 
read  the  history  of  those  who  have  been  sent  to 
prison  or  otherwise  punished  for  their  crimes, 
you  would  be  surprised  to  find  how  many  of 
them  were  led,  insensibly,  into  the  evil  courses 


178  AN    EXAMPLE. 

which  ended  in  their  ruin,  by  frequenting  bad 
company.  I  will  give  you  a  single  example,  which 
is  only  one  among  thousands  that  might  be  set 
before  you,  to  show  the  dangerous  influence  of 
evil  companions.  There  was  a  boy  in  Stockport, 
(England,)  who  went  to  the  Sabbath  school,  and 
was  esteemed  a  very  good  boy ;  so  that  he  was 
appointed  a  teacher  of  one  of  the  classes.  But 
about  this  time  his  father  died ;  and  his  mother, 
being  poor,  was  obliged  to  send  him  to  work  in 
the  factory.  There  he  met  with  bad  boys,  who 
were  addicted  to  evil  practices.  They  gradually 
led  him  into  their  own  evil  courses,  till,  at 
length,  he  lost  all  the  good  impressions  he  had 
received  in  the  Sabbath  school.  He  began  to 
drink,  and  drinking  led  him  to  committing  petty 
thefts.  He  became  so  dissolute  that  his  mother 
could  do  nothing  with  him.  He  was  turned  out 
of  his  employment,  and  obliged  to  enlist  as  a 
soldier.  He  was  sent  into  Spain.  There  he 
indulged  his  evil  courses,  and  supplied  himself 
with  the  means  of  gratifying  his  evil  desires,  by 
plundering  the  inhabitants.  At  the  close  of  the 
war,  he  returned  home.  Soon  after  landing,  he 
and  his  evil  companions  began  to  break  into 
people's  houses  and  commit  robberies.  He  was 
detected>  tried,  and  condemned  to  death,  at  the 
age  of  twenty-one.  * 


MISCHIEVOUS    BOYS.  179 

Let  me  especially  caution  you  against  indulg- 
ing a  mischievous  disposition,  or  joining  with 
others  in  any  schemes  of  mischief.  I  know  of 
nothing  more  likely  to  get  you  into  serious  dif- 
ficulty, or  to  lead  you  into  vicious  habits  and 
dissolute  practices.  A  few  years  ago,  a  young 
man  was  hung,  in  one  of  our  seaport  towns,  for 
piracy.  He  was  one  of  the  bad  boys  of  whom  I 
have  been  speaking.  He  had  a  bad  disposition, 
which  had  never  been  subdued.  At  home,  he 
was  turbulent  and  unsubmissive ;  abroad,  he 
was  a  ringleader  in  mischief;  at  school,  he  was 
disobedient  to  his  teacher,  and  set  himself  to 
work  to  organize  the  boys  to  resist  the  authority 
of  their  teachers.  At  length,  he  went  to  sea; 
and  there  he  carried  out  the  same  disposition. 
He  headed  the  sailors  against  the  authority  of 
the  captain.  After  he  had  been  some  time  at 
sea,  he  persuaded  the  rest  of  the  crew  to  set  the 
captain  and  mate  of  the  vessel  upon  the  ocean 
in  an  open  boat.  They  then  took  possession  of 
the  vessel,  and  turned  pirates,  robbing  every  ves- 
sel they  could  find.  They  were  captured;  and 
this  young  man  was  brought  home,  tried  and 
condemned,  and  hung  for  his  crime.  This  was 
the  result  of  a  turbulent  and  ungovernable  boy 
giving  up  himself  to  be  a  ringleader  in  mischief. 

Boys  who  go  from  the  country  to  the  city  are 


180  BOYS    GOING    TO    THE    CITY. 

very  apt  to  be  drawn  into  bad  company.  Cities 
abound  with  boys  who  are  old  in  mischief  and 
crime.  They  take  great  delight  in  leading  astray 
the  simple-hearted ;  and  if  boys  from  the  coun- 
try come  within  the  reach  of  their  influence, 
they  are  almost  sure  to  be  ruined.  The  great 
number  of  boys  found  in  the  houses  of  correc- 
tion and  reformation,  and  in  the  city  prisons, 
are  so  many  beacons  to  warn  the  unwary  of  the 
danger  of  shipwreck  on  the  rocks  and  shoals  of 
evil  company. 

In  conclusion,  let  me  commend  to  you  the 
wholesome  warning  and  advice  of  Solomon 
"  My  son,  if  sinners  entice  thee,  consent  thou 
not."  "  Enter  not  into  the  path  of  the  wicked, 
and  go  not  in  the  way  of  evil  men.  Avoid  it, 
pass  not  by  it,  turn  from  it,  and  pass  away.  For 
they  sleep  not,  except  they  have  done  mischief; 
and  their  sleep  is  taken  away,  unless  they  cause 
some  to  fall." 


181 


CHAPTER    XXIII. 

ON    AMUSEMENTS. 

THE  human  system  is  formed  for  alternate 
labor  and  rest,  and  not  for  incessant  activity ; 
and  to  provide  for  this,  the  night  follows  the  day 
and  the  Sabbath  the  six  days  of  labor.  But  not 
only  is  rest  necessary  after  labor,  but  activity 
in  a  different  direction.  When  you  are  carry- 
ing a  burden  of  any  kind,  you  find  relief  in  a 
change  of  position.  A  poor  boy  was  employed 
in  turning  a  wheel,  by  which  he  was  enabled  to 
do  something  for  his  mother.  A  lady,  observ- 
ing him  steadily  employed  at  what  appeared  to 
be  a  very  laborious  occupation,  inquired  whether 
he  did  not  get  tired.  He  replied  that  he  was 
often  very  tired.  "And  what  do  you  do  when 
you  are  tired  ?  "  she  further  inquired.  "  O," 
said  he,  "  I  take  the  other  hand."  He  had 
learned  that  a  change  of  position  gave  him  rest. 
Neither  the  mind  nor  the  body  is  capable  of 
being  incessantly  exerted,  in  one  direction,  with- 
out injury.  Like  the  bent  bow,  they  will  lose 
their  elasticity.  The  body,  after  labor,  and  the 
16 


J82        RELAXATION  NECESSARY 

mind,  after  study,  need  unbending,  especially  in 
youth,  while  the  muscles  of  the  body  have  not 
acquired  maturity  or  solidity,  and  the  powers  of 
the  mind  are  yet  developing.  At  this  period  of 
life  relaxation  and  amusement  are  especially  ne- 
cessary ;  and  those  young  persons  who  eschew 
all  play,  and  confine  themselves  to  books  and  la- 
bor, must,  in  the  natural  course  of  things,  suffer 
both  in  health  and  spirits.  Healthful  play  is 
natural  to  the  young,  throughout  the  whole  ani- 
mal creation.  The  lamb,  that  emblem  of  inno- 
cence, is  seen  sporting  in  the  fields,  blithely 
bounding  over  the  hills,  as  if  desirous  of  ex- 
pressing a  grateful  sense  of  its  Creator's  good- 
ness. There  is  no  more  harm  in  the  play  of 
children  than  in  the  skipping  of  the  lambs.  It 
is  necessary  to  restore  the  bent  bow  to  its  natu- 
ral elasticity.  It  is  the  voice  of  nature,  which 
cannot  be  hushed. 

But  having  said  so  much,  it  is  necessary  to 
guard  against  improprieties  and  excesses  in 
amusements.  And  yet,  to  determine  what 
amusements  are  to  be  allowed,  and  what  con- 
demned, is  no  easy  matter ;  for,  while  some 
kinds  of  amusement  are  evil  in  their  own  nature, 
and  necessarily  injurious,  others  are  evil  and 
injurious  only  on  account  of  their  excess,  or  of 
the  manner  in  which  they  are  pursued,  or  of  the 


TESTS    OF    AMUSEMENTS.  183 

evils  that  are  associated  with  them.  My  object 
is,  not  so  much  to  point  out  what  amusements 
are  wrong,  as  to  give  you  some  rules  by  which 
you  can  judge  for  yourself. 

I.  Never  engage  in  recreation   at  an  unsuit- 
able   time.  —  To  neglect    duty  for  the  sake    of 
amusement  is  not  only  wrong,  but  it  will  exert 
a  bad  influence  upon  your  character.     It  tends 
to  produce  an  immoderate  love  of  amusement, 
and  to  break  up    all  orderly  and  regular  hab- 
its.     Let  your   invariable  rule   be,    "  BUSINESS 
FIRST,  AND  THEN  PLEASURE."     Never  suffer  any 
kind  of  amusement  to  break  in  upon   the  time 
appropriated  to  labor  or  study. 

II.  Never    do    any  thing  that  is  disapproved 
by  your  parents    or    guardians.  —  They  desire 
your  happiness,  and  will  not  deprive  you  of  any 
enjoyment,  unless  they  see  good   reason  for  it. 
They  may  see  evil  where   you  would  not  per- 
ceive  it.      They   regard   your   highest   welfare. 
They  look  beyond  the  present,  to  see  what  influ- 
ence these   things  will  have  on   your  character 
and  happiness  hereafter.     They  are  also  set  over 
you  of  the  Lord ;  and  it  is  your  duty  not  only  to 
submit  to  their  authority,  but  to  reverence  their 
counsel. 

III.  Engage  in  no  amusement  which  is  dis* 
approved  by    the   most    devoted  and    consisted 


184  TESTS    OF    AMUSEMENTS. 

Christians  of  your  acquaintance.  I  do  not  mean 
the  few  cross  and  austere  persons,  who  always 
wear  an  aspect  of  gloom,  and  cannot  bear  to 
see  the  countenances  of  youth  lighted  up  with 
the  srnile  of  innocent  hilarity.  But  I  mean 
those  Christians  who  wear  an  aspect  of  devout 
cheerfulness,  and  maintain  a  holy  and  consist- 
ent life.  Their  judgment  is  formed  under  the 
influence  of  devotional  feeling,  and  will  not  be 
likely  to  be  far  from  what  is  just  and  right. 

IV.  Do  nothing  which  you  would  be  afraid 
God  should   see. — There    is    no   darkness    nor 
secret  place,  where  you  can  hide  yourself  from 
his    all-searching   eye.      Contemplate   the    Lord 
Jesus  Christ  as  walking  by  your  side,  as  he  truly 
is  in  spirit;    and  do  nothing  which  you  would 
be  unwilling  that  he  should  witness,  if  he  were 
with  you  in  his  bodily  presence. 

V.  Do  nothing  the  preparation  for  which  un- 
fits  you  for  religious  duty.  —  If  an  amusement  in 

which  you  are  preparing  to  engage  so  takes  up 
your  mind  as  to  interfere  with  your  devotional 
exercises ;  if  your  thoughts  run  away  from  the 
Bible  that  you  are  reading  to  anticipated  pleas 
ures ;  or  if  those  pleasures  occupy  your  thoughts 
*n  prayer;  you  may  be  sure  you  are  going 
too  far. 

VI.  Engage  in  nothing  on  which  you  cannot 


TESTS    OF    AMUSEMENTS.  185 

first  ask  God's  blessing.  Do  you  desire  to  engage 
in  any  thing  in  which  you  would  not  wish  to  be 
blessed  and  prospered  ?  But  God  only  can  bless 
and  prosper  us  in  any  undertaking.  If,  there- 
fore, your  feelings  would  be  shocked  to  think  of 
asking  God's  blessing  on  any  thing  in  which  you 
would  engage,  it  must  be  because  your  con- 
science tells  you  it  is  wrong. 

VII.  Engage  in  no  amusement  which  unfits 
you  for  devotional  exercises.  —  If,  on  returning 
from  a  scene  of  amusement,  you  feel  no  dispo- 
sition   to   pray,  you    may  be  sure  something  is 
wrong.     You   had   better  not   repeat   the  same 
again. 

VIII.  Engage  in  nothing  which  tends  to  dis- 
sipate serious  impressions.  —  Seriousness,  and  a 
sense  of  eternal  things,  are  perfectly  consistent 
with  serenity  and  cheerfulness.     But  thoughtless 
mirth,  or    habitual  levity,  will  drive  away  such 
impressions.     Whatever  you  find  has  this  effect 
is  dangerous  to  your  soul. 

IX.  Reject  such  amusements  as  are  generally 
associated  with  evil.  —  If  the    influences  which 
surround  any  practice  are  bad,  you  may  justly 
conclude  that  it  is  unsafe,  without  stopping  to 
inquire   into   the   nature  of  the   practice    itself. 
Games  of  chance  are  associated  with  gambling 
and  dissipation ;  therefore,  I  conclude  that  they 

16* 


186  TESTS    OF    AMUSEMENTS. 

cannot  be  safely  pursued,  even  for  amusement. 
Dancing,  also,  is  associated  with  balls,  with  late 
hours,  high  and  unnatural  excitement,  and  dis- 
sipation ;  it  is  therefore  unsafe.  You  may  know 
the  character  of  any  amusement  by  the  com- 
pany in  which  it  is  found. 

X.  Engage  in  nothing  which  necessarily  leads 
you  into  temptation.  —  You  pray  every  day,  (or 
ought  to,)  "  lead  us  not  into  temptation."     But 
you  cannot  offer  up  this  prayer  sincerely,   and 
then  run  needlessly  in  the  way  of  temptation. 
And  if  you  throw  yourself  in  the  way  of  it,  you 
have  no  reason  to  expect  that  God  will  deliver 
you  from  it. 

XI.  If  you  engage  in  any  recreation,  and  re- 
turn from  it  with  a  wounded  conscience,   set  it 
down  as  evil. — A  clear  conscience  is  too  valua- 
ble to  be  bartered  for  a  few  moments  of  pleas- 
ure ;  and  if  you  find  your  conscience  accusing 
you  for  having  engaged  in  any  amusement,  never 
repeat  the  experiment. 

XII.  Practise   no    amusement   which   offends 
your   sense  of  propriety.  —  A  delicate  sense  of 
propriety,  in  regard  to  outward  deportment,    is 
in  manners  what  conscience  is  in  morals,    and 
taste  in  language.     It  is  not  any  thing  that  we 
arrive  at  by  a  process  of  reasoning,  but  what  the 
mind  as  it  were  instinctively  perceives     It  re- 


A    SENSE    OF    PROPRIETY 


187 


sembles  the  sense  of  taste ;  and  by  it  one  will 
notice  any  deviation  from  what  is  proper,  before 
he  has  time  to  consider  wherein  the  impropriety 
consists.  There  is  a  beauty  and  harmony  in 
what  is  proper  and  right,  which  instantly  strikes 
the  mind  with  pleasure.  There  is  a  fitness  of 
things,  and  an  adaptation  of  one  thing  to  another, 
in  one's  deportment,  that  strikes  the  beholder 
with  sensations  of  pleasure,  like  those  experi- 
enced on  beholding  the  harmonious  and  beauti- 
ful blending  of  the  seven  colors  of  the  rainbow. 
But  when  propriety  is  disregarded,  the  impres- 
sion is  similar  to  what  we  might  suppose  would 
be  produced,  if  the  colors  of  the  rainbow 
crossed  each  other  at  irregular  angles,  now  blend- 
ing together  in  one,  and  now  separating,  en- 
tirely, producing  irregularity  and  confusion. 
The  sensation  produced  upon  the  eye  would 
be  unpleasant,  if  not  insufferable.  Among  the 
amusements  which  come  under  this  rule  are 
the  vulgar  plays  that  abound  in  low  company, 
especially  such  as  require  the  payment  of  for- 
feits, to  be  imposed  by  the  victor.  In  such 
cases,  you  know  not  to  what  mortification  you 
may  be  subjected.  Frolics,  in  general,  come 
under  this  head,  where  rude  and  boisterous 
plays  are  practised,  and  often  to  a  late  hour  of 
the  night,  when  all  sense  of  propriety  and  even 
of  courtesy  is  often  forgotten. 


'88  THINGS    OF    DOUBTFUL    PROPRIETY. 

XIII.  Engage  in  nothing  of  doubtful  propriety. 
—  The  apostle  Paul  teaches  that  it  is  wrong  to 
do  any  thing  the  propriety  of  which  we  doubt ; 
oecause,  by   doing   that  which  we  are  not  fully 
persuaded  is  right,  we  violate   our  conscience 
It  is  always  best  to  keep  on  the  safe  side.     It 
you  were  walking  near  the  crater  of  a  volcano, 
you  would  not  venture  on  ground  where  there 
\vas  any  danger  of  breaking  through,  and  falling 
into  the  burning  lake.'     You  would  keep  on  the 
ground  where  it  was  safe  and  sure.     And  so  we 
should  do,  in  regard  to  all  questions  of  right  and 
wrong.     Never  venture  where  the  ground   trem- 
bles under  your  feet 

XIV.  Do  nothing  which  you    will    remember 
witH   regret  on  your  dying  bed.  —  It  is  well  al- 
ways  to   keep   death   in  view;    it   has   a  good 
effect  upon  our  minds.     The  death-bed  always 
brings  with  it  pains  and  sorrows  enough.     It  is 
a  sad  thing  to  make  work  for  repentance  at  such 
an  hour.      That  is  an  honest  hour.     Then  we 
shall  view  things  in  their  true  light.     Ask  your- 
self,  then,    before  entering   into   any  scene   of 
amusement,  how   it   will  appear   to   you    when 
you  come  to  look  back  upon  it  from  your  dy- 
itig  bed. 

XV.  Do  nothing  in  the  midst  of  which  you 
would  be  afraid  to  meet  death. — When  prep  ar- 


RIDING    WITH    A    CORPSE.  189 

ing  for  a  scene  of  pleasure,  how  do  you  know 
out  you  may  be  cut  down  in  the  midst  of  it  1 
Sudden  death  is  so  common  that  it  is  folly  to 
be  in  any  place  or  condition  in  which  we  are 
not  prepared  to  meet  it.  Many  persons  have 
been  cut  down  in  the  midst  of  scenes  of  gayety, 
and  the  same  may  occur  again.  A  man  in  Ger- 
many was  sitting  at  the  gaming  table.  His  card 
won  a  thousand  ducats.  The  dealer  handed 
over  the  money,  and  inquired  how  he  would  con- 
tinue the  game.  The  man  made  no  reply.  He 
was  examined,  and  found  to  be  a  corpse  !  Simi- 
lar scenes  have  occurred  in  the  ball-room.  In 
the  midst  of  the  merry  dance,  persons  have  been 
called  suddenly  out  of  time  into  eternity.  A 
gentleman  and  lady  started  in  a  sleigh,  to  ride 
some  distance  to  a  ball,  in  a  cold  winter's  night. 
Some  time  before  reaching  the  place,  the  lady 
was  observed  to  be  silent.  On  driving  up,  the 
gentleman  called  to  her,  but  no  answer  was  re- 
turned. A  light  was  procured,  and  he  discov 
ered,  to  his  amazement,  that  he  had  been  riding 
with  a  corpse !  At  no  moment  of  life  are  we 
exempt  from  sudden  death.  He  who  holds  us 
in  his  hand  has  a  thousand  ways  of  extinguish- 
ing our  life  in  a  moment.  He  can  withhold  the 
breath  which  he  gave;  he  can  stop  the  vital 
pulsation  instantly ;  or  he  can  break  one  of  the 


190  THE    JUDGMENT. 

thousand  parts  of  the  intricate  machinery  of 
which  our  mortal  bodies  are  composed.  No 
skill  can  provide  against  it.  We  ought  not, 
therefore,  to  trust  ourselves,  for  a  single  moment, 
in  any  place  or  condition  where  we  are  unwil. 
ling  to  meet  death. 

XVI.  Do  nothing  for  which  you  will  be  afraid 
to  answer  at  the  bar  of  God.  —  There  every  se- 
cret thing  will  be  revealed.  What  was  done  in 
the  darkness  will  be  judged  in  open  day.  "  Re- 
joice, O  young  man,  in  thy  youth ;  and  let  thy 
heart  cheer  thee  in  the  days  of  thy  youth ;  and 
walk  in  the  ways  of  thine  heart,  and  in  the  sight 
of  thine  eyes  :  but  know  thou  that  for  all  these 
things  God  will  bring  thee  into  judgment."  A 
young  man,  on  leaving  home  to  enter  the  army, 
was  supplied  with  a  small  Bible,  which,  though 
a  thoughtless  youth,  he  always  carried  in  his 
pocket.  On  one  occasion,  after  a  battle,  he 
took  out  his  Bible,  and  observed  that  there  was 
a  bullet  hole  in  the  cover.  His  first  impulse 
was,  to  turn  over  the  leaves,  and  read  the  verse 
on  which  the  ball  rested.  It  was  the  passage 
just  quoted.  It  brought  before  his  mind  all 
the  scenes  of  mirth  and  sinful  pleasure  in  which 
he  had  been  engaged,  and  pressed  upon  him  the 
fearful  truth,  that  for  all  of  them  he  was  to  be 
brought  into  judgment.  It  was  the  means  of 


TESTS    OF    AMUSEMENTS.  191 

awakening  him  to  a  sense  of  his  condition,  and 
led  to  a  change  of  heart  and  life.  And  why 
should  not  the  same  solemn  impression  rest 
upon  your  mind,  with  respect  to  all  scenes  of 
pleasure,  and  lead  you  carefully  to  avoid  what- 
ever you  would  not  willingly  meet  at  that  awful 
tribunal  ? 

If  you  apply  these  tests  to  the  various  amuse- 
ments that  are  in  vogue  among  young  people, 
you  may  readily  discern  what  you  can  safely 
pursue,  and  what  you  must  sternly  reject.  It 
will  lead  you,  especially,  to  detect  the  evils  of 
all  theatrical  performances,  balls,  cards,  and  dan- 
cing parties,  country  frolics,  and  all  things  of 
a  like  nature.  But  it  will  not  deprive  you  of 
one  innocent  enjoyment.  A  girl,  ten  or  twelve 
years  old,  made  a  visit  to  a  companion  about 
her  own  age.  Both  of  them  were  hopefully  pious. 
On  returning  home,  she  told  her  mother  she 
was  sure  Jane  was  a  Christian.  "  Why  do  you 
think  so,  my  daughter?"  inquired  the  mother 
"  O,"  said  the  daughter,  "  she  plays  like  a 
Christian"  In  her  diversions  she  carried  out 
Christian  principles,  and  manifested  a  Christian 
temper.  This  is  the  true  secret  of  innocent 
recreation  ;  and  it  cuts  off  all  kinds  of  amuse- 
ment that  cannot  be  pursued  in  a  Christian-like 
manner. 


192 


CHAPTER  XXIV. 

GOVERNMENT    OF    THE    TONGUE. 

THE  apostle  James  says,  the  tongue  is  an 
unruly  member,  and  that  it  is  easier  to  control 
a  horse  or  a  ship,  or  even  to  tame  wild  beasts 
and  serpents,  than  to  govern  the  tongue.  And, 
though  a  very  little  member,  it  is  capable  of 
doing  immense  mischief.  He  even  likens  it 
;to  a  fire.  A  very  small  spark,  thrown  into  a 
heap  of  dry  shavings,  in  a  wooden  house,  in  a 
great  city,  will  make  a  terrible  fire.  It  may 
burn  up  the  whole  city.  So  a  very  few  words, 
carelessly  spoken  by  an  ungoverned  tongue,  may 
set  a  whole  neighborhood  on  fire.  You  cannot, 
therefore,  be  too  careful  how  you  employ  your 
tongue.  It  is  of  the  highest  importance  to 
your  character  and  usefulness,  that  you  early 
acquire  the  habit  of  controlling  this  unruly 
member.  For  the  purpose  of  aiding  you  in  this, 
I  shall  give  a  few  simple  rules. 

RULES    FOR   GOVERNING   THE    TONGUE. 

I.  Think  before  you  speak.  —  Many  person*, 
open  their  mouths,  and  set  their  tongues  a-going 


TALKING    NONSENSE.  193 

like  the  clapper  of  a  wind-mill,  as  though  the 
object  was,  to  see  how  many  words  could  be 
uttered  in  a  given  time,  without  any  regard  to 
their  quality,  —  whether  sense  or  nonsense, 
whether  good,  bad,  or  indifferent.  A  tongue, 
trained  up  in  this  way,  will  never  be  governed, 
and  must  become  a  source  of  great  mischief. 
But  accustom  yourself,  before  you  speak,  to 
consider  whether  what  you  are  going  to  say 
is  worth  speaking,  or  whether  it  can  do  any 
mischief.  If  you  cultivate  this  habit,  your 
mind  will  speedily  acquire  an  activity,  that  will 
enable  you  to  make  this  consideration  without 
waiting  so  long  before  answering  your  compan- 
ions as  to  be  observed ;  and  it  will  impose  a  salu- 
tary restraint  upon  your  loquacity ;  for  you  will 
find  others  often  taking  the  lead  of  conversa- 
tion instead  of  yourself,  by  seizing  upon  the 
pause  that  is  made  by  your  consideration.  This 
will  be  an  advantage  to  you,  in  two  ways.  It 
will  give  you  something  better  to  say,  and  will 
diminish  the  quantity.  You  will  soon  perceive 
that,  though  you  say  less  than  some  of  your 
companions,  your  words  have  more  weight. 

II.  Never  allow  yourself  to  talk  nonsense.  — 

The   habit   of   careless,  nonsensical  talking,  is 

greatly  averse  to  the  government  of  the  tongue- 

It   accustoms   it  to  speak   at  random,   without 

17 


194  JOKING 

regard  to  consequences.  It  often  leads  to  the 
utterance  of  what  is  not  strictly  true,  and  thus 
insensibly  diminishes  the  regard  for  truth.  It 
hardens  the  heart,  and  cherishes  a  trifling,  care- 
less spirit.  Moreover,  if  you  indulge  this  habit, 
your  conversation  will  soon  become  silly  and 
insipid. 

III.  Do   not   allow  yourself  in   the  habit  of 
JOKING  witli   your  companions.  —  This    tends  to 
cultivate  severe  sarcasm,  which  is  a  bad  habit  of 
the  tongue.     And,  if  you  indulge  it,  your  strokes 
will  be  too  keen  for  your  companions  to  bear ; 
and  you  will  lose  their  friendship. 

IV.  Always  speak  the  truth.  —  There    is  no 
evil  habit,  which  the  tongue  can  acquire,  more 
wicked  and   mischievous  than   that  of  speaking 
falsehood.       It  is  in  itself  very  wicked ;    but  it 
is   not  more  wicked    than    mischievous.     If  all 
were  liars,  there  could  be  no  happiness ;  because 
all  confidence  would  be  destroyed,  and  no  one 
would  trust  another.     It  is  very  offensive  to  God, 
who  is  a  God  of  truth,  and  who  has  declared 
that  all  liars  shall  have  their  part  in  the  lake 
that  burns  with  fire  and  brimstone.     It  is  a  great 
affront  and  injury  to  the  person  that  is  deceived 
by  it.     Many  young  persons  think  nothing  of 
deceiving  their  companions,   in  sport;   but  they 
will  find  that  the  habit  of  speaking  what  is  not 


SPEAKING    THE    TRUTH.  195 

true,  even  in  sport,  besides  being  intrinsically 
wrong,  will  so  accustom  them  to  the  utterance 
of  falsehood,  that  they  will  soon  lose  that  dread 
of  a  lie  which  used  to  fortify  them  against  it. 
The  habit  of  exaggeration,  too,  is  a  great  enemy 
to  truth.  Where  this  is  indulged,  the  practice 
of  uttering  falsehood,  without  thought  or  con« 
sideration,  will  steal  on  insensibly.  It  is  neces- 
sary, therefore,  in  detailing  circumstances,  to 
state  them  accurately,  precisely  as  they  occurred, 
in  order  to  cultivate  the  habit  of  truth-telling. 
Be  very  particular  on  this  head.  Do  not  allow 
yourself  so  little  an  inaccuracy,  even,  as  to  saf 
you  laid  a  book  on  the  table,  when  you  put  il 
on  the  mantel,  or  on  the  window-seat.  In  re- 
lating a  story,  it  is  not  necessary  that  you  should 
state  every  minute  particular,  but  that  what  you 
do  state  should  be  exactly  and  circumstantially 
true.  If  you  acquire  this  habit  of  accuracy,  it 
will  not  only  guard  you  against  the  indulgence 
of  falsehood,  but  it  will  raise  your  character  for 
truth.  When  people  come  to  learn  that  they 
can  depend  upon  the  critical  accuracy  of  what- 
ever you  say,  it  will  greatly  increase  their  confi- 
dence in  you.  But*  if  you  grow  up  with  the 
habit  of  speaking  falsehood,  there  will  be  very 
little  hope  of  your  reformation,  as  long  as  you 
live.  The  character  that  has  acquired  an  habit- 


196  TALE-BEARING. 

ual  disregard  of  truth  is  most  thoroughly  viti- 
ated. This  one  habit,  if  indulged  and  cherished, 
and  carried  with  you  from  childhood  to  youth, 
and  from  youth  upwards,  will  prove  your  ruin. 

V  Remember  that  all  truth  is  not  to  be 
spoken  at  all  times'.  —  The  habit  of  uttering  all 
that  you  know,  at  random,  without  regard  to 
times  and  circumstances,  is  productive  of  great 
mischief.  If  you  accustom  your  tongue  to  this 
habit,  it  will  lead  you  into  great  difficulties. 
There  are  many  of  our  own  thoughts,  and  many 
facts  that  come  to  our  knowledge,  that  prudence 
would  require  us  to  keep  in  our  own  bosom,  be- 
cause the  utterance  of  them  would  do  mischief. 

VI.  Never,  if  you  can  possibly  avoid  it,  speak 
any  thing  to  the  disadvantage  of  another.  —  The 
claims  of  justice  or    friendship   may  sometimes 
require  you   to  speak  what   you   know  against 
others.      You  may  be  called   to   testify  against 
their  evil  conduct  in  school,  or  before  a  court  of 
justice ;  or  you  may  be  called  to  warn  a  friend 
against  an  evil  or  designing  person.     But,  where 
no  such  motive  exists,  it  is  far  better  to  leave 
them  to  the  judgment  of  others  and  of  God,  and 
say  nothing  against  them  yourself. 

VII.  Keep  your  tongue  from  tale-bearing.  — 
There  is  much   said  in  the  Scriptures  against 
tattling.     "  Thou  shalt  not  go  up  and  down  as  a 


TALE-BEARING  197 

tale-bearer,  among  the  children  of  thy  people." 
"  A  tale-bearer  revealeth  secrets."  "  Where  no 
wood  is,  the  fire  goeth  out ;  and  wh'ere  there  is 
no  tale-bearer,  the  strife  ceaseth."  Young  peo- 
ple are  apt  to  imbibe  a  taste  for  neighborhood 
gossip,  and  to  delight  in  possessing  family  se- 
crets, and  in  repeating  personal  matters,  neigh- 
borhood scandal,  &/c.  But  the  habit  is  a  bad 
one.  It  depraves  the  taste  and  vitiates  the  char- 
acter, and  often  is  the  means  of  forming  for  life 
the  vicious  habit  of  tale-bearing.  And  tale-bear- 
ers, besides  the  great  mischief  they  do,  are  al- 
ways despised,  as  mean,  mischievous,  and  con- 
temptible characters. 

If  you  will  attentively  observe  and  follow  the 
foregoing  rules,  you  will  acquire  such  a  habit  of 
governing  the  tongue,  that  it  will  be  an  easy 
matter ;  and  it  will  give  dignity  and  value  to 
your  character,  and  make  you  beloved  and  es* 
teemed,  as  worthy  the  confidence  of  all. 
17* 


19S 


CHAPTER  XXV. 

ON    THE     ART     OF     AGREEABLE     AND     PROFITABLE 
CONVERSATION. 

THERE  is,  perhaps,  no  accomplishment  which 
will  add  so  much  to  your  character  and  influ- 
ence, as  the  art  of  conversing  agreeably  and 
well.  To  do  this,  however,  requires  a  cultivated 
mind,  richly  stored  with  a  variety  of  useful  in- 
formation ;  a  good  taste ;  a  delicate  sense  of  pro- 
priety; a  good  use  of  language;  and  an  easy 
and  fluent  expression. 

The  most  of  these  requisites  can  be  acquired; 
and  the  rest,  if  naturally  deficient,  can  be  greatly 
improved.  An  easy,  fluent  expression  is  some- 
times a  natural  talent ;  but,  when  not  joined  with 
a  good  understanding  and  a  cultivated  mind,  it 
degenerates  into  mere  loquacity.  But,  in  order 
to  be  prepared  to  converse  well,  you  must  not 
only  have  your  mind  well  stored,  but  its  con- 
tents, if  I  may  so  speak,  well  arranged;  so  that 
you  can  at  any  time  call  forth  its  resources, 
upon  any  subject,  when  they  are  needed. 

One  of  the  principal  difficulties,  in  the  way  of 


HESITANCY.  199 

conversing  well,  is  a  hesitancy  of  speech  —  a 
difficulty  of  expressing  one's  ideas  with  ease  and 
grace.  This  may  arise  from  various  causes.  It 
may  proceed  from  affectation  —  a  desire  to  speak 
in  fine,  showy  style.  This  will  invariably  defeat 
its  object.  You  can  never  appear,  in  the  eyes  ol 
intelligent  and  well-bred  people,  to  be  what  you 
are  not.  The  more  simple  and  unaffected  your 
style  is,  provided  it  be  pure  and  chaste,  the  bet 
ter  you  will  appear.  Affectation  will  only  make 
you  ridiculous.  But  the  same  difficulty  may 
arise  from  diffidence,  which  leads  to  embarrass- 
ment ;  and  embarrassment  clouds  the  memory, 
and  produces  confusion  of  mind  and  hesitancy 
of  speech.  This  must  be  overcome  by  degrees, 
by  cultivating  self-possession,  and  frequenting 
good  society.  The  same  difficulty  may,  like- 
wise, arise  from  the  want  of  a  sufficient  com- 
mand of  language  to  express  one's  ideas  with 
ease  and  fluency.  This  is  to  be  obtained  by 
writing;  by  reading  the  most  pure  and  classic 
authors,  such  as  Addison's  Spectator ;  and  by 
observing  the  conversation  of  well-educated  peo- 
ple. In  order  to  have  a  good  supply  of  well- 
chosen  words  at  ready  command,  Mr.  Whelpley 
recommends  selecting  from  a  dictionary  several 
hundred  words,  such  as  are  in  most  common 
use,  and  required  especially  in  ordinary  conver- 


200  ART    OF    CONVERSATION. 

/ 

sation,  writing  them  down,  and  committing  them 
to  memory,  so  as  to  have  them  as  familiar  as  the 
letters  of  the  alphabet.  A  professional  gentle- 
man informs  me,  that  he  has  overcome  this  dif- 
ficulty by  reading  a  well-written  story  till  it 
becomes  trite  and  uninteresting,  and  then  fre- 
quently reading  it  aloud,  without  any  regard  to 
the  story,  but  only  to  the  language,  in  order  to 
accustom  the  organs  of  speech  to  an  easy  flow 
of  words.  I  have  no  doubt  that  such  experi- 
ments as  these  would  be  successful  in  giving  a 
freedom  and  ease  of  expression,  which  is  often 
greatly  impeded  for  want  of  just  the  word  that  is 
needed  at  a  given  time. 

There  is  no  species  of  information  but  may  be 
available  to  improve  and  enrich  the  conversation, 
and  make  it  interesting  to  the  various  classes 
of  people.  As  an  example  of  this,  a  clergyman 
recently  informed  me  that  a  rich  man,  who  is 
engaged  extensively  in  the  iron  business,  but 
who  is  very  irreligious,  put  up  with  him  for  the 
night.  The  minister,  knowing  the  character  of 
his  guest,  directed  his  conversation  to  those  sub- 
jects in  which  he  supposed  him  to  be  chiefly 
interested.  He  exhibited  specimens  of  iron  ore, 
of  which  he  possessed  a  variety ;  explained  their 
different  qualities ;  spoke  of  the  various  modes 
of  manufacturing  it;  explained  the  process  of 


ART    OF    CONVERSATION.  201 

manufacturing  steel,  &c. ;  interspersing  his  con- 
versation with  occasional  serious  reflections  on 
the  wisdom  and  goodness  of  God,  in  providing 
so  abundantly  the  metals  most  necessary  for  the 
common  purposes  of  life,  and  thus  leading  the 
man's  mind  "  from  Nature  up  to  Nature's  God." 
The  man  entered  readily  into  the  conversation, 
appeared  deeply  interested,  and  afterwards  ex- 
pressed his  great  admiration  of  the  minister. 
The  man  was  prejudiced  against  ministers.  This 
conversation  may  so  far  remove  his  prejudices 
as  to  open  his  ear  to  the  truth.  But  all  this  the 
minister  was  enabled  to  do,  by  acquainting  him- 
self with  a  branch  of  knowledge  which  many 
would  suppose  to  be  of  no  use  to  a  minister. 
By  conversing  freely  with  all  sorts  of  people 
upon  that  which  chiefly  interests  them,  you  may 
not  only  secure  their  good-will,  but  greatly  in- 
crease you  own  stock  of  knowledge.  There  is 
no  one  so  ignorant  but  he  may,  in  this  way,  add 
something  to  your  general  information ;  and  you 
may  improve  the  opportunity  it  gives  to  impart 
useful  information,  without  seeming  to  do  it. 

RULES   FOR   CONVERSATION. 

I.  Avoid  affectation.  —  Instead  of  making  you 
appear  to  better  advantage,  it  will  only  expose 
you  to  ridicule. 


202  RULES    FOR    CONVERSATION. 

II.  Avoid  low  expressions.  —  There  is  a  dialect 
peculiar  to  low  people,  which  you  cannot  imi 
tate  without  appearing  as  if  you  were  yourself 
low-bred. 

III.  Avoid  provincialisms.  —  There  are  certain 
expressions  peculiar  to  particular  sections  of  the 
country.     For  example,  in  New  England,  many 
people  are  in  the  habit  of  interlarding  their  con- 
versation with  the  phrase,  "  You  see."     In  Penn- 
sylvania and  New  York,  the  same  use  is  made 
of  "  You  know. "     And  in  the  West  and  South, 
phrases  peculiar  to  those  sections  of  the  country 
are  still  more  common  and  ludicrous.     Avoid  all 
these  expressions,  and  strive  after  a  pure,  chaste 
smd  simple  style. 

IV.  Avoid  all  ungrammatical  expressions. 

V.  Avoid   unmeaning   exclamations,     as,    "O 
my!"     "O  mercy!"  &c. 

VI.  Never    speak  unless  you  have  something 
to  say.  —  "A  word  fitly  spoken  is  like  apples  of 
gold  in  pictures  of  silver." 

VII.  Avoid  prolixity.  —  Make  your  language 
concise  and  perspicuous,  and  strive  not  to  pro- 
]ong  your  speech  beyond  what  is  necessary,  re- 
membering that  others  wish  to  speak  as  well  as 
yourself.     Be  sparing  of  anecdote ;  and  only  re- 
sort to  it  when  you  have  a  good  illustration  of 
some  subject  before  the  company,  or  when  you 


STORY-TELLING.  203 

have  a  piece  of  information  of  general  interest. 
To  tell  a  story  well,  is  a  great  art.  To  be  te- 
dious* and  prolix  in  story-telling,  is  insufferable. 
To  avoid  this,  do  not  attempt  to  relate  every 
minute  particular ;  but '  seize  upon  the  grand 
points.  Take  the  following  specimen  of  the 
relation  of  the  same  incident  by  two  different 
persons:  —  "You  see,  I  got  up  this  morning, 
and  dressed  myself,  and  came  down  stairs,  and 
opened  the  front  door ;  and  O,  if  it  didn't  look 
beautiful !  For,  you  see,  the  sun  shone  on  the 
clew,  —  the  dew,  you  know,  that  hangs  in  great 
drops  on  the  grass  in  the  morning.  Well,  as  the 
sun  shone  on  the  dewdrops,  it  was  all  sparkling, 
like  so  many  diamonds ;  and  it  looked  so  in- 
viting, you  see,  I  thought  I  must  have  a  walk. 
So,  you  see,  I  went  out  into  the  street,  and 
got  over  the  fence,  —  the  fence,  you  know,  the 
back  side  of  the  barn.  Well,  I  got  over  it,  and 
walked  into  the  grove,  and  there  I  heard  the 
blue  jay,  and  cock-robin,  and  ever  so  many  pretty 
birds,  singing  so  sweetly.  I  went  along  the 
foot-path  to  a  place  where  there  is  a  stump,  — 
the  great  stump,  you  know,  James,  by  the  side 
of  the  path.  Well,  there,  —  O,  my  !  — 'what  should 
I  see,  but  a  gray  squirrel  running  up  a  tree ! '' 

How   much   better    the    following:  — "  Eaily 
this  morning,  just  as  the  sun  was  peeping  over 


204  RULES    FOR    CONVERSATION. 

the  hill,  and  the  green  grass  was  all  over  spar- 
kling with  diamonds,  as  the  sun  shone  upon  the 
dewdrops,  I  had  a  delightful  walk  in  the  grove, 
listening  to  the  sweet  music  of  the  birds,  and 
watching  the  motions  of  a  beautiful  gray  squir- 
rel, running  up  a  tree,  and  hopping  nimbly  from 
branch  to  branch."  Here  is  the  story,  better 
tolf3,  in  less  than  half  the  words. 

Never  specify  any  particulars  which  would 
readily  be  understood  without.  In  the  relation 
of  this  incident,  all  the  circumstances  detailed 
in  the  first  specimen,  previous  to  entering  the 
grove,  are  superfluous ;  for  if  you  were  in  the 
grove  early  in  the  morning,  you  could  not 
get  there  without  getting  out  of  your  bed,  dress- 
ing yourself,  opening  the  door,  going  into  the 
street,  and  getting  over  the  fence.  The  mo- 
ment you  speak  of  being  in  the  grove  early  in 
the  morning,  the  mind  of  the  hearer  supplies  all 
these  preliminaries ;  and  your  specifying  them 
only  excites  his  impatience  to  get  at  the  point 
of  your  story.  Be  careful,  also,  that  you  never 
relate  the  same  anecdote  the  second  time  to  the 
same  company ;  neither  set  up  a  laugh  at  your 
own  story. 

VIII.  Never  interrupt  others  while  they  are 
speaking.  Quietly  wait  till  they  have  finished 
what  they  have  to  say,  before  you  reply.  To 


RULES    FOR    CONVERSATION.  205 

interrupt  others  in  conversation  is  very  unman- 
nerly. 

IX.  You  will  sometimes  meet  with  very  talk- 
ative persons,  who  are  not  disposed  to  give  you 
a  fair  chance.     Let  them   talk  on.     They    will 
be  better  pleased,  and  you  will  save  your  words 
and  your  feelings. 

X.  Avoid,  as  much  as  possible,  speaking  of 
yourself.  —  When   we   meet   a    person   who   is 
always  saying  /,  telling  what  he  has  done,  and 
how  he  does  things,  the  impression  it  gives  us 
of  him  is  unpleasant.     We  say,  "  He  thinks  he 
knows  every  thing,  and    can  teach  every  body. 
He  is  great  in  his  own  eyes.     He  thinks  more 
of  himself  than  of  every  body  else/'     True  po- 
liteness leads  us  to  keep  ourselves  out  of  view, 
and  show  an  interest  in  other  people's  affairs. 

XI.  Endeavor    to    make    your    conversation 
useful.  —  Introduce  some  subject  which  will  be 
profitable   to    the  company   you    are  in.      You 
feel  dissatisfied  when  you  retire  from   company 
where  nothing  useful  has  been  said.     But  there 
is  no   amusement   more  interesting,  to  a   sensi- 
ble  person,    than    intelligent   conversation  upon 
elevated  subjects.     It  leaves  a  happy  impression 
upon  the   mind.     You  can  retire   from  it,    and 
lay  your   head  upon  your  pillow   with   a  quiet 
conscience 

18 


206 


CHAPTER  XXVI 

INQUISITIVENESS. 

THE  inhabitants  of  New  England  have  the 
reputation  of  being  inquisitive  to  a  fault;  and 
perhaps  with  some  justice.  This  disposition 
grows  out  of  a  good  trait  of  character,  carried 
to  an  extreme.  It  comes  from  a  desire  after 
knowledge.  But  this  desire  becomes  excessive, 
when  exercised  with  reference  to  matters  which 
it  does  not  concern  us  to  know.  When  it  leads 
us  to  pry  into  the  concerns  of  others,  from  a 
mere  vain  curiosity,  it  becomes  a  vice.  There 
are  some  people  who  can  never  be  satisfied,  till 
they  see  the  inside  of  every  thing.  They  must 
know  the  why  and  the  wherefore  of  every  thing 
they  meet  with.  I  have  heard  an  amusing  anecdote 
of  this  sort.  There  was  a  man  who  had  lost  his 
nose.  A  Yankee,  seeing  him,  desired  to  know 
how  so  strange  a  thing  had  happened.  After 
enduring  his  importunity  for  some  time,  the 
man  declared  he  would  tell  him,  if  he  would 
promise  to  ask  him  no  more  questions ;  to  which 
the  other  agreed.  "  Well  "  said  the  man,  "  it 


INQUISITIVENESS.  207 

was  lit  off."  "-Ah,"  replied  the  Yankee,  "I 
wish  I  knew  who  bit  it  off !  "  This  is  a  fair 
specimen  of  the  morbid  appetite  created  by  ex- 
cessive inquisitiveness. 

When  inquisitiveness  goes  no  farther  than  a 
strong  desire  to  obtain  useful  information,  and 
to  inquire  into  the  reason  of  things,  or  when 
it  desires  information  concerning  the  affairs  of 
others  from  benevolent  sympathy,  then  it  is  a 
valuable  trait  of  character.  But  when  the  ob- 
ject is  to  gratify  an  idle  curiosity,  it  is  annoying 
to  others,  and  often  leads  the  person  who  in- 
dulges it  into  serious  difficulty.  And  the  more 
it  is  indulged,  the  more  it  craves.  If  you  gratify 
this  disposition  till  it  grows  into  a  habit,  you 
will  find  it  very  difficult  to  control.  You  will 
never  be  able  to  let  any  thing  alone.  You  will 
want  to  look  into  every  drawer  in  the  house; 
to  open  every  bundle  that  you  see ,  and  never 
be  satisfied  till  you  have  seen  the  inside  of  every 
thing.  This  will  lead  you  into  temptation.  It 
can  hardly  be  supposed  that  one  who  is  so  anx- 
ious to  see  every  thing  should  have  no  desire  to 
possess  the  things  that  are  seen.  Thus,  what 
began  in  curiosity  may  end  in  coveting  and 
thieving.  But  if  it  does  not  lead  you  so  far 
astray  as  this,  it  will  bring  you  into  serious  diffi- 
culty with  your  parents,  or  your  friends  whose 


208  INQUISITIVENESS. 

guest  you  are ;  for  they  will  not  be  satisfied  tc 
have  their  drawers  tumbled,  packages  opened, 
and  every  nice  article  fingered.  This  disposi- 
tion, too,  will  lead  you  to  inquire  into  the  secrets 
of  your  friends ;  and  this  will  furnish  a  temp- 
tation to  tattling.  What  you  have  been  at  such 
pains  to  obtain,  you  will  find  it  difficult  to  keep 
to  yourself.  You  will  want  to  share  the  rare 
enjoyment  with  others.  And  when  the  story 
comes  round  to  your  friend  or  companion,  whose 
confidence  you  have  betrayed,  you  will,  to  your 
great  chagrin  and  mortification,  be  discarded. 
A  delicate  sense  of  propriety  will  lead  you  to 
avoid  prying  too  closely  into  the  affairs  of  others. 
You  will  never  do  it  from  mere  curiosity.  But 
if  any  of  your  friends  so  far  make  you  a  con- 
fidant as  to  lead  you  to  suppose  that  they  need 
your  sympathy  or  aid,  you  may,  in  a  delicate 
manner,  inquire  farther,  in  order  to  ascertain 
what  aid  you  can  render.  You  may,  also,  make 
some  general  inquiries  of  strangers,  in  order  to 
show  an  interest  in  their  affairs.  But  beyond 
this,  you  cannot  safely  indulge  this  disposition 


209 


CHAPTER  XXVII. 

ON     THE     IMPORTANCE     OF     BEING     ABLE     TO 
SAY    NO. 

IT  often  requires  great  courage  to  say  NO. 
But  by  being  able  promptly,  on  occasion,  to 
utter  this  little  monosyllable,  you  may  save  your- 
self a  deal  of  trouble.  If  mother  Eve  had 
known  how  to  say  no,  she  might  have  saved 
herself  and  her  posterity  from  ruin.  And  many 
of  her  children,  who  have  lost  their  character  and 
their  all,  might  have  been  saved,  if  they  had 
only  had  courage  promptly  to  say  NO.  Your 
safety  and  happiness  depend  upon  it. 

You  are  importuned  by  some  of  your  com- 
panions to  engage  in  some  amusement,  or  to 
go  on  some  excursion,  which  yozl  know  to  be 
wrong.  You  resolutely  and  promptly  say  NO, 
at  the  outset,  and  there  is  the  end  of  it.  But 
if  you  hesitate,  you  will  be  urged  and  impor- 
tuned, until  you  will  probably  yield  ;  and  hav- 
ing thus  given  up  your  own  judgment,  and  vio- 
lated your  conscience,  you  will  lose  your  power 
of  resistance,  and  yield  to  every  enticement. 
18* 


210  SAYING    NO. 

Joseph  has  cultivated  decision  of  character 
He  never  hesitates  a  moment  when  any  thing 
wrong  is  proposed.  He  rejects  it  instantly.  The 
consequence  is,  his  companions  never  think  of 
going  to  him,  when  they  have  any  mischievous 
scheme  on  foot.  His  prompt  and  decisive  NO 
they  do  not  wish  to  encounter.  His  parents 
can  trust  him  any  where,  because  they  have  no 
fears  of  his  being  led  astray.  And  this  re- 
lieves them  of  a  load  of  anxiety. 

Reuben  is  the  opposite  of  this.  He  wishes 
to  please  every  body,  and  therefore  has  not 
courage  to  say  no  to  any.  He  seems  wholly 
unable  to  resist  temptation.  He  is,  therefore, 
always  getting  into  difficulty,  —  always  doing 
something  that  he  ought  not,  or  going  to  some 
improper  place,  or  engaging  in  some  improper 
diversions,  through  the  enticement  of  his  com- 
panions. His  parents  scarcely  dare  trust  him 
out  of  their  sight,  they  are  so  fearful  that  he  will 
be  led  astray.  He  is  thus  a  source  of  great 
anxiety  to  them,  and  all  because  he  cannot 
say  NO. 

Now,  let  me  beg  of  you  to  learn  to  say  NO. 
If  you  find  any  difficulty  in  uttering  it,  —  if  your 
tongue  won't  do  its  office,  or  if  you  find  a  "frog  in 
your  throat,"  which  obstructs  your  utterance,  — 
go  by  yourself,  and  practise  saying  no,  NO,  NO ! 

* 


SAYING    NO.  211 

till  you  can  articulate  clearly,  distinctly,  and 
without  hesitation ;  and  have  it  always  ready 
oa  your  tongue's  end,  to  utter  with  emphasis  to 
every  girl  or  boy,  man  or  woman,  or  evil  spirit, 
that  presumes  to  propose  to  you  to  do  any  thing 
that  is  wrong.  Only  be  careful  to  say  it  respect- 
fully and  courteously,  with  the  usual  prefixes  and 
suffixes,  which  properly  belong  to  the  persons  to 
whom  you  are  speaking. 


212 


CHAPTER  XXVIII. 

ON    BEING    USEFUL. 

CAN  you  find  any  thing,  in  all  the  works  of 
Nature,  which  is  not  made  for  some  use?  The 
cow  gives  milk,  the  ox  labors  in  the  field,  the 
sheep  furnishes  wool  for  clothing,  and  all  of 
them  provide  us  with  meat.  The  horse  and  the 
dog  are  the  servants  of  man.  Every  animal, — 
every  little  insect,  —  has  its  place,  and  its  work 
to  perform,  carrying  out  the  great  design  of  its 
Creator.  And  so  it  is  with  the  inanimate  crea- 
tion. The  earth  yields  its  products  for  the  use 
of  man  and  beast;  and  the  sun,  and  the  air, 
and  the  clouds,  (each  in  turn,)  help  forward  the 
work.  And  to  how  many  thousand  uses  do  we 
put  the  noble,  stately  tree  !  It  furnishes  houses 
for  us  to  live  in,  furniture  for  our  convenience, 
fuel  to  make  us  warm,  ships  to  sail  in,  and  to 
bring  us  the  productions  of  other  lands.  It 
yields  us  fruit  for  food,  and  to  gratify  our  taste. 
And  so  you  may  go  through  all  the  variety  of 
animal  and  vegetable  life,  and  you  will  find  every 
thing  designed  for  some  use.  And,  though 


ALL    THINGS    FOR    USE.  213 

there  may  be  some  things  of  the  use  of  which 
you  'are  ignorant,  yet  you  will  find  every  thing 
made  with  such  evidence  of  design,  that  you 
cannot  help  thinking  it  must  have  been  intended 
for  some  use. 

Now,  if  every  thing  in  creation  is  designed  for 
some  use,  surely  you  ought  not  to  think  of  being 
useless,  or  of  living  for  nothing.  God  made  you 
to  be  useful ;  and,  to  answer  the  end  of  your 
being,  you  must  begin  early  to  learn  to  be  use- 
ful. "  But  how  can  I  be  useful  ? "  you  may  ask. 
"  I  wish  to  be  useful.  I  am  anxious  to  be  qual 
ified  to  fill  some  useful  station  in  life,  —  to  be  a 
missionary  or  a  teacher,  or  in  some  other  way  to 
do  good.  But  I  do  not  see  what  good  I  can  do 
now."  Though  you  may  not  say  this  in  so 
many  words,  yet  I  have  no  doubt  that  such 
thoughts  may  often  have  passed  through  your 
mind.  Many  people  long  to  be  useful,  as  they 
suppose,  but  think  they  must  be  in  some  other 
situation,  to  afford  them  the  opportunity.  This 
is  a  great  mistake.  God,  who  made  all  crea- 
tures, has  put  every  one  in  the  right  place.  In 
the  place  where  God  has  put  you,  there  you  may 
find  some  useful  thing  to  do.  Do  you  ask  me 
what  useful  thing  you  can  do  ?  Y  ju  may  find  a 
hundred  opportunities  for  doing  good,  and  being 
useful,  every  day,  if  you  watch  for  them.  You 


214  BEING    USEFUL. 

can  be  useful  in  assisting  your  mother ;  you  can 
be  useful  in  helping  your  brothers  and  sisters; 
you  can  be  useful  in  school,  by  supporting  the 
authority  of  your  teacher,  and  by  being  kind  and 
helpful  to  your  playmates.  If  you  make  it  the 
great  aim  of  your  life  to  be  useful,  you  will  never 
lack  opportunities. 

I  have  seen  young  persons,  who  would  take 
great  delight  in  mere  play  or  amusement;  but 
the  moment  they  were  directed  to  do  any  thing 
useful,  they  would  be  displeased.  Now,  I  do 
not  object  to  amusement,  in  its  proper  place ;  for 
a  suitable  degree  of  amusement  is  useful  to  the 
health.  But  pleasure  alone  is  a  small  object  to 
live  for ;  and  if  you  attempt  to  live  only  to  be 
amused,  you  will  soon  run  the  whole  round  of 
pleasure,  and  become  tired  of  it  all.  But  if  you 
make  it  your  great  object  to  be  useful,  and  seek 
your  chief  pleasure  therein,  you  will  engage  in 
occasional  amusement  with  a  double  relish.  No 
one  can  be  happy  who  is  not  useful.  Pleasure 
soon  satiates.  One  amusement  soon  grows  gray, 
and  another  is  sought;  till,  at  length,  they  all 
become  tasteless  and  insipid. 

Let  it  be  your  object,  then,  every  day  of  your 
life,  to  be  useful  to  yourself  and  others.  In  the 
morning,  ask  yourself,  "  What  useful  things  can 
I  do  to-day '{  What  can  I  do  that  will  be  a  last- 


BEING    USEFUL.  215 

ing  benefit  to  myself?  How  can  I  make  myself 
useful  in  the  family?  What  can  I  do  for  my 
father  or  mother  ?  What  for  my  brothers  or 
sisters?  And  what  disinterested  act  can  I  per- 
form for  the  benefit  of  those  who  have  no  claim 
upon  me?"  Thus  you  will  cultivate  useful 
habits  and  benevolent  feelings.  And  you  will 
find  a  rich  return  into  your  own  bosom.  By 
making  yourself  useful  to  every  body,  you  will 
find  every  one  making  a  return  of  your  kind- 
ness. You  will  secure  their  friendship  and  good 
will,  as  well  as  their  bounty.  You  will  find  it, 
then,  both  for  your  interest  and  happiness  to 
BE  USEFUL. 


216 


CHAPTER  XXIX. 

ON     BEING     CONTENTED. 

THE  true  secret  of  happiness  is,  to  be  content- 
ed. "  Godliness,"  says  the  apostle  Paul,  "  with 
contentment,  is  great  gain."  These  two  are 
great  gain,  because,  without  them,  all  the  gain 
in  the  world  will  not  make  us  happy.  Young 
people  are  apt  to  think,  if  they  had  this  thing  or 
that,  or  if  they  were  in  such  and  such  circum- 
stances, different  from  their  own,  they  would  be 
happy.  Sometimes  they  think,  if  their  parents 
were  only  rich,  they  should  enjoy  themselves. 
But  rich  people  are  often  more  anxious  to  in- 
crease their  riches  than  poor  people  are  to  be 
rich;  and  the  more  their  artificial  wants  are 
gratified,  the  more  they,  are  increased.  "  The 
eye  is  not  satisfied  with  seeing,  nor  the  ear  filled 
with  hearing."  Solomon  was  a  great  king,  so 
rich  that  he  was  able  to  get  whatever  his  heart 
desired.  He  built  great  palaces  for  himself;  he 
filled  them  with  servants ;  he  treasured  up  gold 
and  silver;  he  bought  gardens,  and  vineyards, 
and  fields ;  he  bought  herds  of  cattle,  with  horses 


BEING    CONTENTED  217 

and  carriages ;  he  kept  men  and  women  singers, 
and  players  on  all  sorts  of  instruments;  what- 
ever his  eyes  desired  he  kept  not  from  them ;  he 
withheld  not  his  heart  from  any  joy ;  but  with  it 
all  he  was  not  satisfied.  He  called  it  all  "  van- 
ity and  vexation  of  spirit."  So  you  may  set 
your  heart  at  rest,  that  riches  will  not  make  you 
happy.  Nor  would  you  be  any  more  happy,  if 
you  could  exchange  places  with  some  other  per- 
sons, who  seem  to  you  to  have  many  more  means 
of  enjoyment  than  yourself.  With  these  things 
that  dazzle  your  eyes,  they  have  also  their  trials; 
and  if  you  take  their  place,  you  must  take  the 
bitter  with  the  sweet. 

But  young  people  sometimes  think,  if  they 
were  only  men  and  women,  and  could  manage 
for  themselves,  and  have  none  to  control  them, 
then  they  would  certainly  be  happy,  for  they 
could  do  as  they  please.  But  in  this  they  are 
greatly  mistaken.  There  will  then  be  a  great 
increase  of  care  and  labor;  and  they  will  find  it 
more  difficult  to  do  as  they  please  than  they  do 
now.  If  they  have  none  to  control  them,  they 
will  have  none  to  provide  for  them.  True,  they 
may  then  manage  for  themselves ;  but  they  will 
also  have  to  support  themselves.  Those  who 
have  lived  the  longest,  generally  consider  youth 
the  happiest  period  of  life,  because  it  is  com- 
19 


218  BEING    CONTENTED. 

paratively  free  from  trouble  and  care,  and  there 
is  more  time  for  pleasure  and  amusement. 

But  there  is  one  lesson,  which,  if  you  will 
learn  it  in  youth,  will  make  you  happy  all  your 
days.  It  is  the  lesson  which  Paul  had  learned. 
You  know  that  he  suffered  great  hardships  in 
travelling  on  foot,  in  various  countries,  to  preach 
the  gospel.  He  was  often  persecuted,  reviled, 
defamed,  beaten,  and  imprisoned.  Yet  he  says, 
"  /  have  learned  in  whatsoever  state  I  am,  there- 
with to  be  content."  There  are  several  things 
which  should  teach  us  this  lesson.  In  the  first 
place,  God,  in  his  holy  providence,  has  placed 
us  in  the  condition  where  we  are.  He  knows 
what  is  best  for  us,  and  what  will  best  serve 
the  end  for  which  he  made  us ;  and  of  all  other 
situations,  he  has  chosen  for  us  the  one  that 
we  now  occupy.  Who  could  choose  so  well 
as  he?  And  then,  what  can  we  gain  by  fret- 
ting about  it,  and  worrying  ourselves  for  what 
we  cannot  help  1  We  only  make  ourselves  un- 
happy. Moreover,  it  is  very  ungrateful  and 
wicked  to  complain  of  our  lot,  since  God  has 
given  us  more  and  better  than  we  deserve.  It  is 
better  to  look  about  us,  and  see  how  many  things 
we  have  to  be  thankful  for ;  to  look  upon  what  we 
have,  rather  than  what  we  have  not.  This  does 
not,  indeed,  forbid  our  seeking  to  improve  our 


BEING    CONTENTED  219 

condition,  provided  we  do  it  with  submission  to 
the  will  of  God.  We  ought  to  use  all  fair  and 
lawful  means  to  this  end;  but  not  in  such  a 
spirit  of  discontent  and  repining,  as  will  make 
us  miserable  if  we  are  disappointed.  If  you 
desire  to  be  happy,  then,  BE  CONTENTED. 


CHAPTER  XXX. 

UNION      OF      SERIOUS      PIETY     WITH      HABITUAL 
CHEERFULNESS. 

IT  is  a  mistake  often  made  by  young  people, 
to  associate  religion  with  a  downcast  look,  a  sad 
countenance,  and  an  aching  heart.  Perhaps  the 
mistakes  of  some  good  people,  in  putting  on  a 
grave  and  severe  aspect,  approaching  even  to 
moroseness,  may  have  given  some  occasion  for 
this  sentiment.  I  do  not  know,  indeed,  how 
prevalent  the  sentiment  is  among  the  young.  I 
can  hardly  think  it  is  common  with  those  who 
are  religiously  educated.  As  for  myself,  I  well 
remember  that,  in  my  childhood,  I  thought  true 
Christians  must  be  the  happiest  people  in  the 
world.  There  is  no  doubt,  however,  that  many 
pleasure-loving  young  people  do  look  upon  re- 
ligion with  that  peculiar  kind  of  dread  which 
they  feel  of  the  presence  of  a  grave,  severe  maid- 
en aunt,  which  would  spoil  all  their  pleasure. 
And,  I  do  not  deny,  that  there  are  certain  kinds 
of  pleasure  which  religion  spoils ;  but  then  it 
first  removes  the  taste  and  desire  for  them,  after 


CHEERFUL    PIETY.  221 

which  the  spoliation  is  nothing  to  be  lamented. 
It  is  true,  also,  that  there  are  some  things  in 
religion  which  are  painful.  Repentance  for  sin 
is  a  painful  exercise ;  self-denial  is  painful ;  the 
resistance  of  temptation  is  sometimes  trying ;  and 
the  subduing  of  evil  dispositions  is  a  difficult 
work.  But,  to  endure  whatever  of  suffering 
there  is  in  these  things,  is  a  saving  in  the  end. 
It  is  less  painful  than  the  tortures  of  a  guilty 
conscience,  the  gnawings  of  remorse,  and  the 
fear  of  hell.  It  is  easier  to  be  endured  than 
the  consequences  of  neglecting  religion.  If 
you  get  a  sliver  in  your  finger,  it  is  easier  to 
bear  the  pain  of  having  it  removed,  than  it  is 
to  carry  it  about  with  you.  If  you  have  a  de- 
cayed tooth,  it  is  easier  to  have  it  extracted  than 
to  bear  the  toothache.  So  it  is  easier  to  repent 
of  sin  than  to  bear  remorse  and  fear.  And  the 
labor  of  resisting  temptation,  and  of  restraining 
and  subduing  evil  dispositions,  is  not  so  great 
an  interference  with  one's  happiness  as  it  is  to 
carry  about  a  guilty  conscience. 

There  is,  however,  nothing  in  true  piety  in- 
consistent with  habitual  cheerfulness.  There 
is  a  difference  between  cheerfulness  and  levity. 
Cheerfulness  is  serene  and  peaceful.  Levity  is 
light  and  trifling.  The  former  promotes  even- 
ness of  temper  and  equanimity  of  enjoyment 
19* 


CHEERFUL    PIETY 

the  latter  drowns  sorrow  and  pain  for  a  short 
time,  only  to  have  it  return  again  with  redoubled 
power. 

The  Christian  hope,  and  the  promises  and 
consolations  of  God's  word,  furnish  the  only 
true  ground  of  cheerfulness.  Who  should  be 
cheerful  and  happy,  if  not  one  who  is  delivered 
from  the  terrors  of  hell  and  the  fear  of  death,  — 
who  is  raised  to  the  dignity  of  a  child  of  God,  — 
who  has  the  hope  of  eternal  life  —  the  prospect 
of  dwelling  forever '  in  the  presence  of  God,  in 
the  society  of  the  blessed,  and  in  the  enjoy- 
ment of  perfect  felicity  ?  But  no  one  would  as- 
sociate these  things  with  that  peculiar  kind  of 
mirth,  which  is  the  delight  of  the  pleasure-lov- 
ing world.  Your  sense  of  propriety  recoils  from 
the  id^i  of  associating  things  of  such  high  im- 
port with  rudeness,  frolicking,  and  mirth.  Yet 
there  is  an  innocent  gayety  of  spirits,  arising 
from  natural  vivacity,  especially  in  the  period 
of  childhood  and  youth,  the  indulgence  of 
which,  within  proper  bounds,  religion  does  not 
forbid. 

There  is  a  happy  medium  between  a  settled, 
severe  gravity  and  gloom,  and  frivolity,  levity, 
and  mirth,  which  young  Christians  should  strive 
to  cultivate.  If  you  give  unbounded  license  to 
a  mirthful  spirit,  and  indulge  freely  in  all  man- 


CHEERFUL    PIETY.  223 

ner  of  levity,  frivolity,  and  foolish  jesting,  you 
cannot  maintain  that  devout  state  of  heart  which 
is  essential  to  true  piety.  On  the  other  hand, 
if  you  studiously  repress  the  natural  vivacity  of 
youthful  feeling,  and  cultivate  a  romantic  kind 
of  melancholy,  or  a  severe  gravity,  you  will 
destroy  the  elasticity  of  your  spirits,  injure  your 
health,  and  very  likely  become  peevish  and  irri- 
table, and  of  a  sour,  morose  temper ;  and  this 
will  be  quite  as  injurious  to  true  religious  feel- 
ing as  the  other.  The  true  medium  is,  to  unite 
serious  piety  with  habitual  cheerfulness.  Al- 
ways bring  Christian  motives  to  bear  upon  your 
feelings.  The  gospel  of  Jesus  Christ  has  a 
remedy  for  every  thing  in  life  that  is  calculated 
to  make  us  gloomy  and  sad.  It  offers  the  par- 
don of  sin  to  the  penitent  and  believmg,  the 
aid  of  grace  to  those  that  struggle  against 
an  evil  disposition,  and  succor  and  help  against 
temptation.  It  promises  to  relieve  the  believer 
from  fear,  and  afford  consolation  in  affliction. 
There  is  no  reason  why  a  true  Christian  should 
not  be  cheerful.  There  are,  indeed,  many 
things,  which  he  sees,  within  and  without,  that 
must  give  him  pain.  But  there  is  that  in  his 
Christian  hope,  and  in  the  considerations 
brought  to  his  mind  from  the  Word  of  God, 
which  is  able  to  bear  him  high  above  them  all. 


224  CHEERFUL    PIETY. 

Let  me,  then,  earnestly  recommend  you  to  cul 
tivate  a  serious  but  cheerful  piety.  Let  your 
religion  be  neither  of  that  spurious  kind  which 
expends  itself  in  sighs,  and  tears,  and  gloomy 
feelings,  nor  that  which  makes  you  insensible 
to  all  feeling.  But  while  you  are  alive  to  your 
own  sins  and  imperfections,  exercising  godly 
sorrow  for  them,  and  while  you  feel  a  deep  and 
earnest  sympathy  for  those  who  have  no  interest 
in  Christ,  let  your  faith  in  the  atoning  blood 
of  Jesus,  and  your  confidence  in  God,  avail  to 
keep  you  from  sinking  into  melancholy  and 
gloom,  and  make  you  cheerful  and  happy,  while 
you  rest  in  God. 

And  now,  gentle  reader,  after  this  long  con- 
versation, I  must  take  leave  of  you,  commend- 
ing you  to  God,  with  the  prayer  that  my  book 
may  be  useful  to  you,  in  the  formation  of  a 
well-balanced  Christian  character ;  and  that, 
after  you  and  I  shall  have  done  the  errand  for 
which  the  Lord  sent  us  into  the  world,  we  may 
meet  in  heaven.  GOD  BLESS  YOU! 


DIVERSITY       . 


CATALOGUE 

OF     VALUABLE     WORKS     PUBLISHED     BY 

GOULD     AND     LINCOLN, 

ND.    59,   WASHINGTON    STREET, 

BOSTON. 


THE  attention  of  the  public  is  invited  to  an  examination  of  the  merits  of  tht 
vorks  described  in  this  Catalogue,  embracing  valuable  contributions  to  General 
Literature,  Science,  and  Theology. 

Besides  their  own  publications,  they  have  a  general  assortment  of  books  ix 
the  various  departments  of  literature,  and  can  supply  every  thing  in  their  line 
of  business  on  the  lowest  terms,  wholesale  and  retail. 

PRINCIPLES  9F  ZOOLOGY;  Touching  the  Structure,  Devel- 
opment, Distribution,  and  Natural  Arrangement  of  the  EACES 
OF  ANIMALS,  living  and -extinct,  with  numerous  illustrations. 
For  the  use  of  Schools  and  Colleges.  Part  I.,  COMPARATIVE 
PHYSIOLOGY.  By  Louis  AGASSIZ  and  AUGUSTUS  A.  GOULD. 

"  The  design  of  this  work  is  to  furnish  an  epitome  of  the  leading  principles 
of  the  science  of  Zoology,  as  deduced  from  the  present  state  of  knowledge,  so 
illustrated  as  to  be  intelligible  to  the  beginning  student.  No  similar  treatise 
now  exists  in  this  country,  and  indeed,  some  of  the  topics  have  not  been 
touched  upon  in  the  language,  unless  in  a  strictly  technical  form,  and  iu 
scattered  articles." 

"  Being  designed  for  American  students,  the  illustrations  have  been  drawn, 
as  far  as  possible,  from  American  objects.  *  *  *  Popular  names  have  been 
employed  as  far  as  possible,  and  to  the  scientific  names  an  English  termination 
has  generally  been  given.  The  first  part  is  devoted  to  Comparative  Physiology, 
as  the  basis  of  Classification ;  the  second,  to  Systematic  Zoology,  in  which  the 
principles  of  Classification  will  be  applied,  and  the  principal  groups  of  animals 
briefly  characterized."  —  Extracts  from  the  Preface. 

MODERN    FRENCH    LITERATURE ;    By  L.   RAYMOND  DB 

VERICOUR,  formerly  lecturer  in  the  Roval  Athenceum  of  Paris, 
member  of  the  Institute  of  France,  &c.  American  edition, 
brought  down  to  the  present  day,  and  revised  with  notes  by 
WILLIAM  S.  CHASE.  With  a  fine  portrait  of  LAMARTINE. 

5  arvi 


»uii  aim  i  onsideration  01  me  jroiiucai  JLenuencies  or  x  ranee,  as  uiey 

may  be  traced  in  the  writings  of  authors  equally^  conspicuous  as  Scholars  and 


uence  in  £  ranee,  nis  lamuiarity  witn  its  literature,  ana  oy  a  personal  ac- 
quaintance with  many  of  these  authors,  to  introduce  the  work  of  De  Vericout 
to  the  American  public. 

"Thisi  is  the  only  complete  treatise  of  the  kind  on  this  subject,  either  ir 
Freuch  or  English,  and  has  received  the  highest  commendation.  Mr.  Chase  if 
well  qualified  to  introduce  the  work  to  the  public.  The  book  cannot  fall  to  t» 
bctii  useful  and  popu^as "  —  New  York  Evening  Poet. 


RELIGIOUS     PROGRESS; 

DISCOURSES  ON  THE  DEVELOPMENT  OF  THE 
CHRISTIAN  CHARACTER. 

BY  WILLIAM  R.  WILLIAMS,  D.  D. 

12mo.,  Clotii ;  price,  85  Cents. 


Prom  H.  J.  Riplcy,  D.  Z>.,  Prof  of  Sacred  Rhetoric,  #c.,  Jfewton  Theol.  7««C 

Strong  conceptions,  suggested  by  earnest  conviction,  arrest  the  reader** 
attention  in  this  volume,  no  less  than  the  author's  characteristic  beauty 
of  thought  and  language.  Historical  and  other  illustrations  of  senti- 
ments are  apt  and  abundant ;  every  page  almost  betraying  the  wide  com- 
prehension of  knowledge  which  distinguishes  the  author.  These  Di»- 
courses  cannot  fail  to  make  the  heart  better,  while  they  inform  the  under- 
standing and  gratify  a  cultivated  taste. 

"  This  book  is  a  rare  phenomenon  in  these  days.  It  is  a  rich  exposition 
of  Scripture,  with  a  fund  of  practical,  religious  wisdom,  conveyed  in  a 
style  so  strong  and  so  massive,  as  to  remind  one  of  the  English  writers 
of  two  centuries  ago  ;  and  yet  it  abounds  in  fresh  illustrations  drawn 
from  every —  even  the  latest  opened—  field  of  science  and  of  literature." 
—  Methodist  Quarterly. 

"  His  power  of  apt  and  forcible  illustration  is  almost  without  a  parallel 
among  recent  writers.  The  mute  page  springs  into  life  beneath  the  magic 
of  his  radiant  imagination.  But  this  is  never  at  the  expense  of  solidity  of 
thought  or  strength  of  argument.  It  is  seldom  indeed  that  a  mind  of  so 
much  poetical  invention  yields  such  a  willing  homage  to  the  logical  ele- 
ment. He  employs  his  brilliant  fancies  for  the  elucidation  and  ornament 
of  truth,  but  never  for  its  discovery."  —  Harpers1  Monthly  Miscdla'rxj. 

"  With  warm  and  glowing  language,  Dr.  Williams  exhibits  and  en- 
forces this  truth,  every  page  radiant  with  'thoughts  that  burn,'  and  leave 
their  indelible  impression  upon  the  candid  and  intelligent  mind." — JV. 
Y.  Com.  Advertiser. 

"  The  strength  and  compactness  of  argumentation,  the  correctness  and 
beauty  of  style,  and  the  importance  of  the  animating  idea  of  the  dis- 
courses, are  worthy  of  the  high  reputation  of  Dr.  Williams,  and  place 
them  among  the  most  finished  homiletic  productions  of  the  day.  We 
could  wish  their  judicious  thoughts  and  animated  periods  might  secure 
the  study  of  every  Christian." — JV*.  Y.  Evangelist. 

"  This  work  is  from  the  pen  of  one  of  the  brightest  lights  of  trre 
American  pulpit.  We  scarcely  know  of  any  living  writer  who  has  a 
finer  command  of  powerful  thought  and  glowing,  impressive  language^ 
lhan  he.  The  present  volume  will  advance,  if  possible,  the  reputation 
which  his  previous  works  have  acquired  for  him." — Albany  Evening 
Adas. 

"  Dr.  Williams  has  no  superior  among  American  divines,  in  profound 
and  exact  learning,  and  brilliancy  of  style.  He  seems  familiar  with  the 
literature  of  the  world,  and  lays  his  vast  resources  under  contribution  to 
illustrate  and  adorn  every  theme  which  he  investigates.  We  wish  tha 
volume  could  be  placed  in  every  religious  family  in  the  ccuntry"  — 
Phila.  Chr.  Chronicle. 

We  venture  to  predict  that  this  work  will  take  its  place  at  once  among 
the  classics  of  American  literature."  — JV*.  Y.  Recorder. 

"  These  sermons  are  certainly  able  and  eloquent  productions ;  a 
valuable  contribution  to  those  efforts  which  are  making,  in  various  di- 
rections, to  prevent  the  self-sufficiency  of  the  nineteenth  century  fron» 
forgetting  its  allegiance  to  God  and  his  Christ,  and  to  wake  up  the  true 
church  to  the  duty,  even  as  it  has  the  power,  to  extend  over  the  world 
its  spiritual  government."  — JV.  Y.  Chr.  Inquirer 


LIFE  AND  CORRESPONDENCE  0?  JOHN  FOSTER, 

AUTHOB   OF   "DX.JISIOIC   OF    CHARACTER,"    "  JCSSAYi,"   *C 

BY    J.    E.    RYLAND. 

With  Notices  of  Mr.  Foster  as  a  Preacher  and  a  Companies,  by 

JOHN  SHEPARB,  author  of  "  Thoughts  on  Devotion."  &c. 

Two  Vols.  in  one.    714  pp.,  12mo,  cloth,  $1,25 


'In  simplicity  of  language,  in  majesty  of  conception,  in  the  eloquence 
of  that  conciseness  which  conveys  in  a  short  sentence  more  meaning  than 
the  mind  dares  at  once  admit,  his  writings  are  unmatched."  —  North 
British  Review. 

"It is  with  no  ordinary  expectations  and  gratification  and  delight  that 
we  have  taken  up  the  Biography  and  Correspondence  of  the  author  of  the 
*  Essays  on  Decision  of  Character,'  &c.  The  memoir  of  such  a  man  as 
John  Foster  must,  of  necessity,  possess  very  peculiar  attractions. 

"We  are  glad  to  find  ourselves  in  possession  of  so  much  additional 
matter  from  the  well-nigh  inspired  pen  of  this  great  master  in  English 
composition." —  Christian  Review. 

"A  book  rich  in  every  way  —  in  good  sense,  vivacity,  suggestiveness, 
liberality,  and  piety."  —  Mirror. 

"  The  letters  which  principally  compose  this  volume  bear  strongly  the 
impress  of  his  own  original  mind,  and  are  often  characterized  by  a  depth 
and  power  of  thought  rarely  met  with  even  in  professedly  elaborate  dis- 
quisitions." —  Albany  Argus. 

"  This  work,  from  the  character  of  its  subject,  must  constitute  the 
choice  book  of  the  season,  in  the  department  of  correspondence  and 
biography.  We  all  wish  to  know  what  he  was  as  a  friend,  a  husband  a 
father,  and  as  a  practical  exponent  of  what  is  enshrined  in  the  immortal 
productions  of  his  pen.  All  who  appreciate  the  subject  of  which  these 
volumes  treat  will  rejoice  in  the  opportunity  of  adding  this  treasure  to 
their  libraries."  —  Watchman  Sf  Reflector. 

"  John  Foster  was  one  of  the  strongest  writers  of  his  age."—  Christum 
Register. 

"  In  this  large  volume,  of  over  700  pages,  the  publishers  have  pr« 
sented  the  reading  public  with  the  memoir  and  correspondence  of  one  of 
the  most  profound  and  eloquent  writers  of  the  age.  In  vigor  and  majesty 
erf  conception  and  thought,  and  in  simplicity  of  language,  the  writings  of 
John  Foster  are  unrivalled.  It  is  almost  superfluous  to  speak  of  their 
merits  —  for  they  have  been  read  and  appreciated  extensively  on  both 
sides  of  the  Atlantic.  We  wish  to  see  a  great  man  at  home  —  and  in  the 
biography  and  letters  comprised  in  the  volume  before  us,  this  rational 
curiosity  is  gratified.  The  reader  is  introduced  to  the  intellectual  giant 
in  the  relations  ami  every-day  scenes  of  private  life."  —  Christian  Observer. 

"  Though  a  great,  Mr.  Foster  was  not  a  voluminous,  writer.  Few  men 
ever  wrote  with  more  care  or  more  thoroughly  elaborated  their  work* 
than  he."  —  Western  Literary  Messenger. 

"  John  Foster  was  an  extraordinary  man.  The  life  and  correspondence 
of  one  who  possessed  the  masterly  powers  of  Mr.  Foster  must  have  miicH 
in  them  to  instruct  and  improve  all  who  are  fortunate  enough  to  have  tlia 
volume  that  embraces  them.  —  Christian  Witness. 

"John  Foster  was  one  of  the  greatest  thinkers,  and  most  vigorous  and 
impressive  writers  of  the  present  day.  We  are  glad  to  see  this  work 
placed  in  the  react  of  all,  at  a  very  reasonable  price.'  —  Christian  Herald 


WAYLAND'S    UNIVERSITY    SERMONS. 

SERMONS   DELIVERED    IN   BROWN   UNIVERSITY. 
BY  FRANCIS   WAYLAND,  D.   D 

Second  Edition.    12mo.    Price,  $1  00. 


"  Few  sermons  contain  so  much  carefully  arranged  thought  as  these  bj 
Of  Wayland.  The  thorough  logician  is  apparent  throughout  the  volume, 
and  there  is  a  classic  purity  in  the  diction  unsurpassed  by  any  writer.,  ano 
equalled  by  very  few."  —  New  York  Commercial  Advertiser. 

11  They  are  the  careful  production  of  a  matured  and  powerful  intellect, 
and  were  addressed  to  a  thinking  and  well-informed  audience,  and  arc 
wpocia.Iy  adapted  for  the  educated  and  thoughtful  man." —  Chr.  Alliance 

"  No  thinking  man  can  open  to  any  portion  of  it  without  finding  hit 
attention  strongly  arrested,  and  feeling  inclined  to  yield  his  assent  to  those 
Belt-evincing  statements  which  appear  on  every  page.  As  a  writer,  Dr. 
Wayland  is  distinguished  by  simplicity,  strength,  and  comprehensiveness* 
Headdresses  himself  directly  to  the  intellect  more  than  to  the  imagination  ; 
to  the  conscience  more  than  to  the  passions.  Yet,  through  the  intellect 
and  the  conscience,  he  often  reaches  the  depths  of  our  emotive  nature,  and 
rouses  it  by  words  of  power.  We  commend  these  sermons  to  all  students 
of  moral  and  religious  truth,  to  all  lovers  of  sound  thought  conveyed  in 
elegant  diction."  —  Watchman  $f  Reflector. 

"  The  discourses  are  characterized  by  all  that  richness  of  thought  and 
elegance  of  language  for  which  their  talented  author  is  celebrated.  The 
whole  volume  is  well  worthy  of  the  pen  of  the  distinguished  scholar  and 
divine  from  whom  it  emanates."  —  Dr.  Bawd's  Christian  Union, 


SACRED    RHETORIC: 

Or  Composition  and  Delivery  of  Sermons. 

BY  HENRT  J.  RIPLET,  Professor  in  Newton  Theological  Institution. 

Including  Ware's  Hints  on  Extemporaneous  Preaching. 

KJmo.     Price,  75  cents. 


•*  An  admirably  prepared  work,  clear  and  succinct  in  its  positions  and 
recommendations,  soundly  based  on  good  authority,  and  well  supported  by 
a  variety  of  reading  and  illustrations.  It  is  well  adapted  for  a  healthy  dis- 
cipline of  the  faculty,  and  there  are  few  preachers  who  might  not  with 
profit  revise  their  practice  by  its  pages.  It  is  worthy,  too,  of  being  a  com- 
panion to  Whately,  in  the  general  study  of  Rhetoric."  —  JV.  Y.  JLaferarg 
World. 

"  Prof.  Ripley  possesses  the  highest  qualifications  for  a  work  of  this  kind, 
His  position  has  given  him  great  experience  in  the  peculiar  wants  of  theo- 
logical students."  —  Providence  Journal. 

"  This  work  belongs  among  the  substantials  of  our  literature.  It  is  man* 
Ifestly  the  fruit  of  mature  thought  and  large  observation  ;  it  is  pervaded  by 
a  manly  tone,  and  abounds  in  judicious  counsels  ;  it  is  compactly  written, 
and  admirably  arranged,  both  for  study  and  reference.  Tt  will  become  & 
text-book  for  theological  students  ;  it  deserves  to  be  read  by  all  ministers 
who  can  avaii  themselves  of  it,  and  especially  by  all  young  ministers."  •- 
AT.  F.  Recorder 


REPUBLICAN    CHRISTIANITY: 

OR    TRUE    LIBERTY; 

At  exk  oited  in  the  Life,  Precepts,  and  early  Disciples  of  the  Great  Redeemer 

BY  E.  L.  M  AGO  ON. 

12mo.    Price,  $1  25. 


"  ll  is  adapted  to  the  spirit  of  the  times.  It  meets  and  answers  the  great 
ti^niry  of  the  present  day.  It  describes  clearly  the  corruptions  of  past 
t!V*st  the  imperfections  of  the  present,  and  the  changes  that  must  be 
Bilvxiterl  in  the  forms  and  spirit  of  religion,  and  through  religion,  upon  the 
Bta^Cj  ta  secure  to  us  better  and  brighter  prospects  for  the  future.  The 
author  is  n^t  afraid  to  expose  and  condemn  the  errors  and  corruptions., 
either  «f  thv  church  or  state." —  Christian  Watchman. 

"  It  M  a  vtry  readable,  and  wo  think  will  prove  a  useful  book.  The  ar- 
k  purnent  is  clear  and  well  sustained,  and  the  style  bold  and  direct.  The 
tone  and  epir»t  of  the  entire  work  are  that  of  an  independent  thinker,  and 
of  a  man  whuse  sympathies  are  with  the  many  and  not  with  the  few,  with 
no  privileged  class,  but  with  the  human  race.  We  commend  this  book  to 
all  lovers  of  true  liberty  and  of  a  pure  Christianity."  —  Providence  Journal. 

"  Mr.  M7agoon  thinks  boldly,  and  speaks  frankly,  and  with  a  variety  and 
freshness  of  illustration  that  never  fail  to  command  attention."  —  JVcw 
York  Tribune.  £ 

"  He  considers  Christianity  in  'ill  its  parts  as  essentially  republican.  Ha 
has  maintained  his  position  with  great  tact.  It  is  a  clear,  striking,  attrac- 
tive presentation  of  his  views,  and  tbe  reasons  for  them.  It  will  excite 
attention,  both  from  the  subject  itself,  and  from  the  manner  in  which  it  ia 
handled."  — Philadelphia  Chronicle. 

"This  book  is  one  which  the  masses  will  read  with  avidity,  and  its  pe- 
rusal, we  think,  will  fire  up  the  zeal  of  some  Christian  scholars."  —  Baptist 
Memorial. 


PROVERBS  FOR  THE  PEOPLE: 

Or    Illustrations  of  practical  Godliness,  drawn  from  the  Book  of  IVisd&m. 

BY  E.  L.    MAGOON. 

12m0.    Price,  90  cents. 

1  He  is  quaint,  sententious.  He  has  indeed  the  three  great  qual.'itie* 
'pith,  point,  and  pathos  j'  and  always  enforces  high  and  noble  sentiments.  ' 
—  JVeto  York  Recorder. 

4<  It  is  a  popular  manual  of  great  practical  utility. "  —  Ch.  Chronicle,  Fhilm* 

"  The  subjects  are  so  selected  as  to  embrace  nearly  all  the  practical 
d'uties  of  life.  The  work,  in  consequence  of  this  peculiar  character,  vrilj 
ae  found  extensively  useful."  —  Rochester  Democrat. 

"  The  work  abounds  with  original  and  pithy  matter,  well  adapted  to  erv 
gage  the  attention  and  to  reform  the  life.  We  hope  these  discourses  will 
be  extensively  read."  —  Morning  Star,  Dover. 

"  It  is  an  excellent  book  for  young  people,  and  especially  for  young  men. 
wnidst  the  temptations  of  business  and  pleasure."  —  Albany  Express 


THE  WORKS  OF  JOHN  HARRIS,  D  D. 


THE  PRE-ADAMITE  EARTH:  Contributions  to  Theological 
Science.  12mo.  Price  85  cents. 

"It  is  a  book  for  thinking  men."  It  opens  new  trains  of  thought  to  the 
reader  —  puts  him  in  anew  position  to  survey  the  wonders  of  God's  works; 
and  compels  Natural  Science  to  bear  her  decided  testimony  in  support  of  Divine 
Truth."  —  Philadelphia  Ch.  Ob»erver. 

MAN  PRIMEVAL ;  Or,  the  Constitution  and  Primitive  Condi* 
tion  of  the  Human  Being.  A  Contribution  to  Theological  Scl» 
ence.  With  a  finely  engraved  portrait  of  the  author ;  12mo» 
cloth,  price  $1.25. 

V  This  is  t\\t  second  volume  of  a  series  of  works  on  Theological  Science. 
The  first  was  received  with  much  favor  —  the  present  is  a  continuation  of  the 
principles  which  were  seen  holding  their  way  through  the  successive  kingdonn 
of  primeval  nature,  and  are  here  resumed  and  exhibited  in  their  next  higher 
application  to  individual  man. 

"  His  copious  and  beautiful  illustrations  of  the  successive  laws  of  the  Divine 
Manifestation,  have  yielded  us  inexpressible  delight."  —  Lond.  Eclectic  Review* 

THE  GREAT  COMMISSION  ;  Or,  the  Christian  Church  const! 
tuted  and  charged  to  convey  the  Gospel  to  the  World.  A  Prize 
Essay.  With  an  Introductory  Essay,  by  W.  R.  WILLIAMS,  D.D. 
Sixth  thousand.  12mo.  Price  $1.00.  g 

"  Of  the  several  productions  of  Dr.  Harris,— all  of  them  of  great  value,  —that 
now  before  us  is  destined,  probably,  to  exert  the  most  powerful  influence  in 
forming  the  religious  and  missionary  character  of  the  coming  generations.  But 
the  vast  fund  of  argument  and  instruction  comprised  in  these  pages  will  excite 
the  admiration  and  inspire  the  gratitude  of  thousands  in  our  own  land  as  well 
as  in  Europe.  Every  clergyman  and  pious  and  reflecting  layman  ought  to  pos- 
sess the  volume,  and  make  it  familiar  by  repeated  perusal." — Boston  Recorder. 

THE  GREAT  TEACHER;  Or,  Characteristics  of  our  Lord's 
Ministry.  With  an  Introductory  Essay,  by  H.  HUMPHREY,  D.D. 
Tenth  thousand.  12mo.  Price  85  cents. 

'*  The  book  itself  must  have  cost  much  meditation,  much  communion  on  the 
bosom  of  Jesus,  and  much  prayer.  Its  style  is,  like  the  country  which  gave  it 
birth,  beautiful,  varied,  finished,  and  everywhere  delightful.  But  the  style  of 
this  work  is  its  smallest  excellence.  It  will  be  read  it  ought  to  be  read.  It  will 
find  its  way  to  many  parlors,  and  add  to  the  comforts  of  many  a  happy  fireside. 
The  reader  will  rise  from  each  chapter,  not  able,  perhaps,  to  carry  with  him 
many  striking  remarks  or  apparent  paradoxes,  but  he  will  have  a  sweet  im- 
pression made  upon  his  soul,  like  that  which  soft  and  touching  music  makes 
when  every  thing  about  it  is  appropriate.  The  writer  pours  forth  a  clear  and 
beautiful  light,  like  that  of  the  evening  lighthouse,  when  it  sheds  its  rays  upon 
the  sleeping  waters,  and  covers  them  with  a  surface  of  gold.  We  can  have  n» 
eympathy  with  a  heart  which  yields  not  to  impressions  delicate  and  holy, 
which  the  perusal  of  this  work  will  naturally  make."  —  Hampshire  Gazette. 

MISCELLANIES ;  Consisting  principally  of  Sermons  and  Essaya, 
With  an  introductoiy  Essay  and  notes,  by  J.  BELCHER,  D.D. 
16mo.  Price  75  cents. 

"  Some  of  these  essays  are  among  the  finest  in  the  language ;  and  the  warmth 
and  energy  of  religious  feeling  manifested,  render  them  peculiarly  the  treasure 
of  the  closet  and  the  Christian  fireside."  -  Bangor  Gazette. 

MAMMON  ;  Or,  Covetousness,  the  Sin  of  the  Christian  Church, 
A  Prize  Essay.  18mo.  Price  45  cents.  Twentieth  thousand. 

ZEBULON ;    Or,  the  Moral  Claims  of  Seamen  state<}  and  en* 

forced.    18mo.    Price  25  cents. 
THE   ACTIVE   CHRISTIAN;    Containing   "The    Witnessing 

Church,"  etc.    32nn.    Price  31  cents. 


THE   WORKS   OF  JENKYN  — CHURCH— KEMPIS. 


THE  EXTENT  OF  THE  ATONEMENT,  in  its  relation  to  God 
and  the  Universe.  By  THOMAS  W-  JENKYN,  D.D.  12mo. 
cloth.  Price  85  cents. 

11  We  have  examined  this  work  vith  profound  interest  and  become  deeply 
impressed  with  its  value.  Its  style  is  lucid,  its  analysis  perfect,  its  spirit  and 
tenilenc,as  eminently  evangelical.  We  have  nowhere  else  seen  the  atone- 
ment so  clearly  defined,  or  vindicated  on  grounds  so  appreciable." 

New  York  Recorder 

"  As  a  treatise  on  the  grand  relation  of  the  Atonement,  it  is  a  book  which 
may  be  emphatically  said  to  contain  the  '  seeds  of  things,'  the  elements  of 
mightier  and  nobler  contributions  of  thought  respecting  the  sacrifice  of  Christ. 
than  fimy  modern  production.  It  is  characterized  by  highly  original  and 
dense  trains  of  thought,  which  make  the  reader  feel  that  he  is  holding  com- 
munion with  a  mind  that  can  '  mingle  with  the  universe.'  We  consider  thi« 
volume  as  setting  the  long  and  fiercely  agitated  question,  as  to  the  extent  of 
tnfe  Atonement,  completely  at  rest.  Posterity  will  thank  the  author  till  the 
latest  ages,  for  his  illustrious  arguments."  —  New  York  Evangelist. 

THE  UNION  OF  THE  HOLY  SPIRIT  AND  THE  CHURCH, 

in  the  Conversion  of  the  World.  By  THOMAS  W.  JENKYN, 
D.D.  12mo.,  cloth.  Price  85  cents. 

"  The  discussion  is  eminently  scriptural,  placing  it8  grand  theme,  the  union 
of  the  Holy  Spirit  and  the  Church  in  the  conversion  of  the  world,  in  a  very 
clear  and  affecting  light."  —  Christian  Watchman. 

"  A  very  excellent  work  upon  a  very  importa,nt  subject.  The  author  seemP 
to  have  studied  it  in  all  its  bearings,  as  presented  to  his  contemplation  in  the 
sacred  volume."  —  London  Evangelical  Magazine. 

"  Fine  talent,  sound  learning,  and  scriptural  piety  pervade  every  page.  It  is 
impossible  that  it  can  be  read  without  producing  great  effects.  Mr.  Jenkyn 
deserves  the  thanks  of  the  whole  body  of  Christians  for  a  book  which  will 
greatly  benefit  the  world  and  the  church."  —  London  Evangelist. 

ANTIOCH  ;  Or,  Increase  of  Moral  Power  in  the  Church  of 
Christ.  By  Rev.  P.  CHURCH.  With  an  Introductory  Essay, 
by  BARON  "STOW,  D.D.  18mo.,  cloth.  Price  50  cents. 

"It  is  a  book  of  close  and  consecutive  thought,  and  treats  of  subjects  which 
are  of  the  deepest  interest,  at  the  present  time,  to  the  churches  of  this  country 
The  author  is  favorably  known  to  the  religious  public,  as  an  original  thinker, 
ftud  a  forcible  writer."  —  Christian  Reflector. 

"  By  some  this  book  will  be  condemned,  by  many  it  will  be  read  with 
pleasure,  because  it  analyzes  and  renders  tangible,  principles  that  have  been 
vaguely  conceived  in  many  minds,  reluctantly  promulgated,  and  hesitatingly 
believed.  We  advise  our  brethren  to  read  the  book,  and  judge  for  them- 
selves." —  Haptist  Record. 

*It  is  the  work  of  an  original  thinker,  on  a  subject  of  great  practical  interesl 
to  the  church.  It  is  replete  with  suggestions,  which,  in  our  view,  are  emi- 
nently worthy  of  consideration."  —  Phila.  Christian  Observer. 


THE  IMITATION  OF  CHRIST.  By  THOMAS  A 
With  an  Introductory  Essay,  by  T.  CHALMERS,  D.D.  A  new 
and  improved  edition.  Edited  by  H.  MA.LCOM,  D.D.  18mo., 
cloth.  Price  38  cents. 

THE  PERSON  AND  WORK  OF  CHRIST.  By  ERNEST 
SARTORIUS,  D.  D.  Translated  from  the  German,  by  Rev. 
0.  S.  STEARNS,  A.  M.  Cloth.  42  cents. 

"  A  work  of  much  ability,  and  presenting  the  argument  in  a  style  that 
will  be  new  to  most  American  readers,  it  will  deservedly  attract  atteu 
tion."  —  J\T.  Y  Observer. 


CHURCH  HISTORY.  — POLITY  AND  MEMBERSHIP. 


THE  APOSTOLICAL  AND  PRIMITIVE  CHURCH ;  Popular 
in  its  government  and  simple  in  its  worship.  By  LYMAN 
GOLEM  AN.  With  an  introductory  essay,  by  Dr.  AUGUST»J§ 
NEAICDER,  of  Berlin.  Second  Edit.  12mo.  cloth.  Price  $1.25» 

From  the  Professors  in  Andover  Theological  Seminary. 
**  The  undersigned  are  pleased  to  hear  that  you  are  soon  to  publish  a  new 
edition  of  the  '  Primitive  Church,'  by  LYMAN  COLEMAN.  They  regard  thii 
volume  as  the  result  of  extensive  and  original  research ;  as  embodying  very 
important  materials  for  reference,  much  sound  thought  and  conclusive" argu- 
ment In  their  estimation,  it  may  both  interest  and  instruct  the  intelligent 
layman,  may  be  profitably  used  as  a  Text  Book  for  Theological  Students, 
and  should  especially  form  a  part  of  the  libraries  of  clergymen.  The  intro- 
duction, by  NEANDEB,  is  of  itself  sufficient  to  recommend  the  volume  to 
the  literary  public."  LEONARD  WOODS,  BELA  B.  EDWARDS, 

RALPH  EMERSON,  EDWARD  A.  PARK. 

THE  CHURCH  MEMBERS  HAND  BOOK.  A  Guide  to 
the  Doctrines  and  Practices  of  Baptist  Churches.  By  Rev. 
WILLIAM  CROWELL.  18mo.  Cloth.  Price  37£  cents. 

"  We  have  never  met  with  a  book  of  this  size  that  contained  so  full  and  complete  a 
synopsis  of  the  Doctrines  and  Practice  of  the  Baptist,  or  any  other  church,  as  this.  Mr. 
Crowcll  is  one  of  the  ablest  writers  in  the  denomination,  and  if  there  is  a  subject  in  the 
whole  range  of  Christianity  which  he  is  pre-eminently  qualified  to  discuss,  it  is  the  ouo 
before  us.  The  'Hand  Book  '  is  not  an  abridgment  of  the  '  Church  Member's  Man- 
ual,'  by  the  same  author,  but  is  written  exp'ressly  as  a  brief,  plain  guide  to  young  mem- 
bers of  the  church.  It  appears  to  have  been  prepared  with  much  care  and  labor,  and 
is  just  such  a  book  as  is  needed  by  every  young  church  member;  we  might  safely  add, 
and  by  most  of  the  older  members  in  the  denomination  ;  for  there  is  a  vast  amount  of 
Information  in  it  that  will  be  found  of  practical  use  to  all." — Christian  Secretary, 

"  It  is  concise,  clear,  and  comprehensive ;  and,  as  an  exposition  of  ecclesiastical  prin- 
ciples and  practice,  is  worthy  of  careful  study  of  all  the  young  members  of  our  churches. 
We  hope  it  may  be  widely  circulated,  and  that  the  youthful  thousands  of  our  Israel 
may  become  familiar  with  its  pages."  —  Watchman  and  Reflector, 

THE  CHURCH  IN  EARNEST;    By  JOHN  ANGELL  JAMES. 

18mo.  cloth ;  price  50  cents. 

*•  A  very  seasonable  publication.  The  church  universal  needs  a  re-awakening 
to  its  high  vocation,  and  this  is  a  book  to  effect,  so  far  as  human  intellect  can,  the 
much  desired  resuscitation. "  —  N.  Y.  Com.  Adv. 

"  We  are  glad  to  see  that  this  subject  has  arresied  the  pen  of  Mr.  James.  We 
welcome  and  commend  it.  Let  it  be  scattered  like  autumn  leaves.  We  believe 
its  perusal  will  do  much  to  impress  a  conviction  of  the  high  mission  of  the  Chris- 
tian, and  much  to  arouse  the  Christian  to  fulfil  it."  —  JVT  Y.  Recorder. 

"  We  rejoice  that  this  work  has  been  republished  in  this  country,  and  we  can- 
not too  strongly  commend  it  to  the  serious  perusal  of  the  churches  of  every 
name." —  Christian  Alliance. 

44  Air.  James's  writings  all  have  one  object,  to  do  execution.  He  writes  under 

tLe  impulse Do  something,  do  it.  He  studies  not  to  be  a  profound  or  learned, 

but  a  practical  writer.  He  aims  to  raise  the  standard  of  piety,  holiness  in  th« 
heart,  and  holiness  of  life.  The  influence  which  this  work  will  exert  ontlxe 
thurch  must  be  highly  salutary."  —  Boston  Recorder. 

THE  CHURCH  MEMBER'S  GUIDE,  By  Rev.  J.  A.  JAMES. 
Edited  by  Rev.  J.  0.  CHOULES.  New  Edition  ;  with  an  Intro- 
ductory Essay,  by  R«v.  H.  WINSLOW.  18mo.  cloth.  Price  88 

cents. 

A  pastor  writes  —  "I  sincerely  wish  that  every  professor  of  religion  in  the 
land  may  possess  this  excellent  manual.  I  am  anxious  that  every^  member 
of  my  church  should  possess  it,  and  shall  be  happy  to  promote  its  circulation 
still  more  extensively." 

0  The  spontaneous  effusion  of  our  heart,  on  laying  the  book  down,  was,  — 
may  every  church-member  in  our  land  soon  possess  this  book,  and  be  blessed 
with  all  the  happiness  which  conformity  to  its  evangelic  seixtiruents  and 
directions  is  calculated  to  confer."  —  Christian  Secretary. 


PHILOSOPHY  AND  PHILOLOGY. 


ANCIENT  LITERATURE  AND  ART;  Or,  Essays  on'Cla* 
sical  Studies,  with,  the  Biography  and  Correspondence  of 
Eminent  Philologists.  By  BARNAS  SEARS,  of  Newton; 
B.  B.  EDWARDS,  of  Andover ;  and  C.  C.  FELTOX,  of  Cam- 
bridge. 12mo.  Cloth.  Price,  $1  25. 

"  The  object  of  the  accomplished  gentlemen  who  have  engaged  in  its  pi«pa- 
nation  has  been,  to  foster  and  extend  among  educated  men,  in  this  country,  tho 
already  growing  interest  in  classical  studies.  The  design  is  a  noble  and 
geuerous  one,  and  lias  been  executed  with  a  taste  and  good  sense  that  do  honor 
both  to  the  writers  and  the  publishers.  The  book  is  one  which  deserves  a  place 
in  the  library  of  every  educated  man.  To  those  now  engaged  in  classical  study 
It  cannot  fail  to  be  highly  useful,  while  to  the  more  advanced  scholar,  it  will 
open  new  sources  of  interest  and  delight  in  the  unforgotten  pursuits  of  his 
earlier  days."  —  Providence  Journal. 

GESENIUS'S  HEBREW  GRAMMAR.  Translated  from  the 
Eleventh  German  Edition.  By  T.  J.  CONANT,  Prof,  of  He- 
brew and  of  Biblical  Criticism  and  Interpretation  in  the  Theol. 
Institution  at  Hamilton,  N.  Y.  With  a  Course  of  Exercises  in 
Hebrew  Grammar,  and  a  Hebrew  Chrestomathy,  prepared  bv 
the  Translator.  8vo.  cloth.  Price  $2.00. 

"  *+*  Special  reference  has  been  had  in  the  arrangement,  illustrations,  the 
addition  of  the  Course  of  Exercises,  the  Chrestomathy,  &c.,  to  adapt  it  to  the 
•wants  of  those  who  may  wish  to  pursue  the  study  of  Hebrew  without  the  aid 
of  a  teacher. 

LIFE  OF  GODFREY  WILLIAM   VON  LIEBNITZ.     On  the 

basis  of  the  German  Work  of  Dr.  G.  E.  Guhrauer.     By  JOHN 
M.  MACKIE.     16mo.  cloth.    Price  75  cents. 

"  The  peculiar  relation  which  Liebnitz  sustained  during  his  life  to  Locke 
and  Newton  may  partly  account  for  the  fact  that  a  biography  of  this  great  man 
has  been  so  long  wanting  in  the  English  language.  .  .  .  We  commend  this 
book,  not  only  to  scholars  and  men  of  science,  but  to  all  our  readers  who  love 
to  contemplate  the  life  and  labors  of  a  great  and  good  man.  It  merits  the 
special  notice  of  all  who  are  interested  in  the  busiqpss  of  education,  and 
deserves  a  place  by  the  side  of  Brewster's  Life  of  Newton,  in  all  the  libraries 
of  our  schools,  academies,  and  literary  institutions."—  Christian  Watchman. 

"  There  is  perhaps  no  case  on  record  of  a  single  man  who  has  so  gone  the 
rounds  of  human  knowledge  as  did  Liebnitz  :  he  was  not  a  recluse,  like  Spi* 
noza  ami  Kant,  but  went  from  capital  to  capital,  and  associated  with  kings 
and  pllmiers.  All  branches  of  thought  were  interesting  to  him,  and  he  seenn 
In  pursuing  all  to  have  been  actuated  not  by  ambition,  but  by  a  sincere 
desire  to  promote  the  knowledge  and  welfare  of  mankind.  —  Christian  World. 

LIFE  OF  ROGER  WILLIAMS,   The  Founder  of  the  State   of 

Rhode  Island.    By  WM.  GAMMELL,  Prof,  in  Brown  University. 
With  a  Likeness.     12mo.  cloth.    Price  75  cents. 

"Mr.  Gammell's  fine  belles-letters  attainments  have  enabled  him  to  present 
Ms  distinguished  subject  in  the  most  captivating  light.  So  far  as  the^work 
touches  controversies  which  reach  and  influence  the  present  times,  it  is  our 
privilege  as  well  as  duty  to  read  it  as  a  private  citizen,  and  not  as  a  public  ,our- 
nalist.  Its  mechanical  execution  is  in  the  usually  neat  style  of  the  respectable 
publishers."  —  Christian  Alliance. 

"  This  life  has  many  virtues  -  brevity,  simplicity,  fairness.  Though  written 
by  a  Rhode  Island  man,  and  warm  in  its  approval  of  Roger  Williams,  it  ia 
not  unjust  to  his  Puritan  opponents,  but  onlv  draws  such  deductions  as  were 
unavoidable  from  the  premises.  It  is  the  life  of  a  good  man,  and  we  read 
with  grateful  complacency  the  commendation  of  his  excellences." 

Christian  World. 


HISTORY    OF 

AMERICAN   BAPTIST.  MISSIONS, 

IN    ASIA,  AFRICA,   EUROPE,  AND   NORTH   AMERICA^ 
Cinder  the  care  of  the  American  Baptist  Missionary  Union 

BY  WILLIAM  GAMMELL,  A.  M. 
With  seven  Maps.     12mo.     Price,  Seventy-five  cents. 


"  We  welcome  with  unfeigned  pleasure  this  new  contribution  to  th» 
Bterature  of  Christian  Missions.  The  author  relates  the  history  of  the 
several  missions  in  his  own  words,  presenting  a  concise  and  luminous  nar- 
rative of  each.  The  volume  is  written  \n  an  easy  anJ  elegant  style,  and  ia 
worthy  of  the  high  station  and  name  of  the  author."  —  Baptist  Magazine. 

"  The  need  for  such  a  work  has  long  been  felt.  It  is  trad  that  the  matter 
here  presented  has  been  acceptable  in  other  forms.  But  it  needed  to  ba 
condensed,  arranged,  and  presented  to  .the  reader  in  an  attractive  form.  To 
all  who  wish  to  comprehend  the  present  position  of  our  stations,  by  a 
knowledge  of  their  past  history,  it  will  be  an  invaluable  aid.  Indeed,  a 
copy  should  be  in  every  family.  Pastors  and  others  who  wish  to  urge  for- 
ward the  home  work  of  foreign  missions,  would  do  well  to  circulate  it  as 
v/idely  a?  possible  in  the  churches."  —  Philadelphia  Chronicle. 

"  Prof.  Gammell  is  a  writer  of  rare  taste.  The  preparation  of  such  a 
work  could  not  have  fallen  into  better  hands.  The  reader  is  borne  along 
from  chapter  to  chapter  with  a  narrative  which,  while  it  fully  satisfies  his 
desire  to  know,  commends  itself  as  entirely  truthful  and  trustworthy.  The 
facts  recorded  are  as  carefully  stated  as  the  style  of  the  work  is  chastened 
and  pure.  That  it  will  greatly  promote  the  missionary  spirit,  and  serve  to 
increase  the  missionary  zeal  of  our  churches,  we  have  no  question.  In 
reading  we  have  been  struck  with  the  difference  between  a  knowledge  of 
our  missions,  gathered  from  magazines  and  newspapers  scattered  through 
successive  years,  and  that  which  is  obtained  from  a  compact  and  authori- 
tative narrative,  bringing  the  whole  before  the  observer  at  a  single  view. 
Let  pastors,  friends  of  missions,  agents,  and  colporteurs,  scatter  it  by  thou* 
sands.  Like  bread  cast  upon  the  waters,  it  will  come  back  in  prayers  and 
blessings.  No  BaptiA  family  should  be  without  it."  —  JV*.  Y.  Recorder. 

"  This  work  is  the  result  of  great  labor  and  research,  and  presents  an 
exceedingly  satisfactory  view  of  the  missionary  operations  of  the  Baptists 
in  this  country.  It  is  well  that  it  has  fallen  into  the  hands  of  a  man  whose 
extensive  knowledge  and  good  judgment  and  candid  Christian  spirit  qualify 
him  so  eminently  for  such  a  service."  —  Albany  Argus. 

"  Emanating  from  such  a  source,  and  under  such  auspices,  the  vc.uma 
before  us  is  a  valuable  contribution  to  American  literature,  as  well  as  to 
the  history  of  Christian  missions.  Prof.  Gammell  has  executed  his  task 
with  singular  success.  The  style,  always  clear  and  correct,  is  graceful  and 
flowing,  and  in  many  a  passage,  descriptive  of  the  toils  and  adventurei  of 
missionary  life,  is  full  of  eloquence  and  beauty."  —  Providence  Journal. 

"  Prof.  Gammell  has  exhibited  evidence,  in  this  volume,  of  deep  research 
ind  great  fidelity.  He  has  not  merely  furnished  us  with  statistics,  but  hai 
(iirown  around  his  subject  almost  the  attraction  of  romance.  It  will  be 
tead  with  much  interest,  we  think,  by  laymen,  and  will  be  especially  useful 
jo  clergymen  as  an  authoritative  reference  book.  We  heartily  commend 
this  volume  to  our  readers."  —  Baptist  Memorial. 

$*f  The  work  is  printed  in  handsome  style,  and  sold  at  the  very  low  price  of 
75  cents  per  copy.  Pastors,  agents,  and  others  who  may  engage  in  it  circus 
latio-n,  wili  be  supplied  on  very  liberal  termst  iy  the  dozen  or  hundred 


WORKS  ON  MISSIONS. 


THE  MISSIONARY  ENTERPRISE  ;  A  Collection  of  Discourses 
on  Christian  Missions,  by  American  Authors.  Edited  by 
BARON  STOW,  D.D.  12mo.,  cloth.  Price  85  cents. 

"If  we  desired  to  put  into  the  hands  of  a  foreigner  a  fair  exhibition  of  th« 
Capacity  and  spirit  of  the  American  church,  we  would  give  him  tins  volume. 
You  have  here  thrown  together  a  few  discourses,  preached  from  time  to  time, 
by  different  individuals,  of  different  denominations,  as  circumstances  have 
demanded  them ;  and  you  see  t^e  stature  and  feel  the  pulse  of  the  American 
Church  in  these  discourses  with  a  certainty  not  to  be  mistaken. 

"  You  see  the  high  talent  of  the  American  church.  We  venture  the  asser- 
tion, that  no  nation  in  the  world  has  such  an  amount  of  forceful,  available 
talent  in  its  pulpit.  The  energy,  directness,  scope,  and  intellectual  spirit  of 
the  American  church  is  wonderful.  In  this  book,  the  discourses  by  Dr. 
Beecher,  Pres.  Wayland,  and  the  Rev.  Dr.  Stone  of  the  Episcopal  church,  are 
among  the  very  highest  exhibitions  of  logical  correctness,  and  burning,  popu- 
lar fervor.  This  volume  will  have  a  wide  circulation." — The  New  Englander. 

"  This  work  contains  fifteen  sermons  on  Missions,  by  Rev.  Drs.  Wayland, 
Griffin,  Anderson,  Williams,  Beecher,  Miller,  Fuller,  Beman,  Stone,  Mason, 
and  by  Rev.  Messrs.  Kirk,  Stow,  and  Ide.  It  is  a  rich  treasure,  which  ought 
to  be  in  the  possession  of  every  American  Christian." —  Carolina  Baptist. 

THE  GREAT  COMMISSION  ;  Or,  the  Christian  Church  consti- 
tuted and  charged  to  convey  the  Gospel  to  the  world.  A  Prize 
Essay.  By  John  HARRIS,  D.D.  With  an  Introductory  Essay, 
by  W.  R.  WILLIAMS,  D.D.  Sixth  thousand.  12mo.,  oloth. 
Price  $1.00. 

"  His  plan  is  original  and  comprehensive.  In  filling  it  up  the  author  haa 
interwoven  facts  with  rich  and  glowing  illustrations,  and  with  trains  of 
thought  that  are  sometimes  almost  resistless  in  their  appeals  to  the  conscience. 
The  work  is  not  more  distinguished  for  its  arguments  and  its  genius,  than  for 
the  spirit  of  deep  and  fervent  piety  that  pervades  it."  —  The  Dayspring. 

*'  Its  style  \s  remarkably  chaste  and  elegant.  Its  sentiments  richly  and  fer- 
vently evangelical,  its  argumentation  conclusive."  —  Zion's  Herald,  Boston. 

"  To  recommend  this  work  to  the  friends  of  missions  of  all  denominations 
would  be  but  faint  praise  ;  the  author  deserves  and  will  undoubtedly  receive* 
the  credit  of  having  applied  a  new  lever  to  that  great  moral  machine  which, 
by  the  blessing  of  God,  is  destined  to  evangelize  the  world." 

Christian  Secretary,  Hartford. 

"  "We  hope  that  the  volume  will  be  attentively  and  prayerfully  read  by  the 
whole  church,  which  are  clothed  with  the  "  Great  Commission"  to  evangelize 
the  world,  and  that  they  will  be  moved  to  an  immediate  discharge  of  its  high 
and  momentous  obligations. — N.  E.  Puritan,  Boston. 

THE  KAREN  APOSTLE ;  Or,  Memoir  of  Ko  THAH-BYU,  the 

first  Karen  convert  with  notices  concerning  his  Nation.  By  the 
Kev.  FRANCIS  MASON.  Edited  by  Prof.  H.  J.  RIPLEY.  Fifth 
thousand.  18mo.,  cloth.  Price  25  cents. 

"  This  is  a  work  of  thrilling  interest,  containing  the  history  of  a  remarkabl* 
man,  and  giving,  also,  much  information  respecting  the  Karen  Mission,  here- 
tofore unknown  in  this  country.  It  gives  an  account,  which  must  be  attrac- 
tive, from  its  novelty,  of  a  people  that  have  been  but  little  known  and  visited 
by  missionaries,  till  within  a  few  years.  The  baptism  of  Ko  Thah-Byu,  in 
1828,  was  the  beginning  of  the  mission,  and  at  the  end  of  these  twelve  years, 
twelve  hundred  and  seventy  Karens  are  officially  reported  as  members  of  the 
churches,  in  good  standing.  The  mission  has  been  carried  on  pre-eminently 
by  the  Karens  themselves,  and  there  is  no  dotX  from  much  touching  evi- 
dence contained  in  this  volume,  that  they  are  a  teople  peculiarly  susceptibly 
to  religious  impressions." 


MEMOIRS  OF  DISTINGUISHED  MISSIONARIES. 


MEMOIR  OF  ANN  H.  JUDSON,  late  Missionary  to  Burmah. 
By  Rev.  JAMES  D.  KNOWLES.  With  a  likeness*.  12mo.,  nn« 
Edition,  price  85  cents.  18mo.  Price  58  cents. 

"  We  are  particularly  gratified  to  perceive  a  new  edition  of  the  Memoirs  <A 
Mrs.  Judson.  She  was  an  honor  to  our  country  —  one  of  the  most  noble* 
•pirited  of  her  sex.  It  cannot,  therefore,  be  surprising,  that  so  many  edition*, 
and  so  many  thousand  copies  of  her  life  and  adventures  have  been  soldt 
The  name  —  the  long  career  of  suffering — the  self-sacrificing  spirit  of  the 
retired  country-girl,  have  spread  over  the  whole  world;  and  the  heroism  of 
her  apostleship  and  almost  martyrdom,  stands  out  a  living  and  heavenly 
beacon-fire,  amid  the  dark  midnight  of  ages,  and  human  history  and  exploits. 
She  was  the  first  woman  who  resolved  to  become  a  missionary  to  heathen 
countries."  — American  Traveller. 

"  This  is  one  of  the  most  interesting  pieces  of  female  biography  which  has 
ever  come  under  our  notice.  No  quotation,  which  our  limits  allow,  would  do 
justice  to  the  facts,  and  we  must,  therefore,  refer  our  readers  to  the  volume 
itself.  It  ought  to  be  immediately  added  to  every  family  library." 

London  Miscettany. 

MEMOIR  OF  GEORGE  DANA  BOARDMAN,  Late  Missionary 
to  Burmah,  containing  much  intelligence  relative  to  the  Bur- 
man  mission.  By  Rev.  ALONZO  KING.  Embellished  with  a 
Likeness;  a  beautiful  Vignette,  representing  the  baptismal 
scene  just  before  his  death ;  and  a  drawing  of  his  tomb.  By 
Rev.  rf.  MALCOM,  D.D.  12mo.  Price  75  cents. 

41  One  of  the  brightest  luminaries  of  Burmah  is  extinguished  —  dear  brother 
Boardman  is  gone  to  his  eternal  rest.  He  fell  gloriously  at  the  head  of  hia 
troops  — in  the  arms  of  victory,  —  thirty-eight  wild  Karens  having  been 
brought  into  the  camp  of  king  Jesus  since  the  beginning  of  the  year,  besides 
the  thirty -two  that  were  brought  in  during  the  two  preceding  years.  Dis- 
abled by  wounds,  he  was  obliged,  through  the  whole  of  the  last  expedition,  to 
be  carried  on  a  litter  ;  but  his  presence  was  a  host,  and  the  Holy  Spirit  accom- 
panied his  dying  whispers  with  almighty  influence."  —  Rev.  Dr.  Judson. 

MEMOIR  OF  MRS.  HENRIETTA  SHUCK,  The  first  American 
Female  Missionary  to  China.  By  Rev.  J.  B.  JETER.  With  a 
Likeness.  Fourth  thousand.  18mo.  Price  50  cents. 

"  The  style  of  the  author  is  sedate  and  perspicuous,  such  as  we  might 
expect  from  his  known  piety  and  learning,  his  attachment  to  missions,  and 
the  amiable  lady  whose  memory  he  embalms.  The  book  will  be  extensively 
read  and  eminently  useful,  and  thus  the  ends  sought  by  the  author  will  b« 
happily  secured.  We  think  we  are  not  mistaken  in  this  opinion.  Those 
•who  are  interested  in  China,  that  large  opening  field  for  the  glorious  coa- 
quests  of  divine  truth,  will  be  interested  in  this  Memoir.  To  the  friends  at 

'    as  worthy  of  an  attentive  peru- 


missions  generally,  the  book  is  commended, 
Bal."  —  The  Family  Visitor,  Boston* 


MEMOIR  OF  REV.  WILLIAM  G.  CROCKER,  Late  Missionary 
in  West  Africa,  among  the  Bassas,  Including  a  History  of  tbe 
Mission.  By  R.  B.  MEDBERY.  With  a  likeness.  ISmo. 
Price  62>£  cents. 

"  Our  acquaintance  with  the  excellent  brother,  who  is  the  subject  of  thit 
Memoir,  will  be  long  and  fondly  cherished.  This  volume,  prepared  by  a  tody, 
of  true  taste  and  tafent,  and  of  a  kindred  spirit,  while  it  is  but  a  just  tribute 
to  his  worth,  will,  we  doubt  not,  furnish  lessons  of  humble  and  practical  piety, 
and  will  give  such  facts  relative  to  the  mission  to  which  he  devoted  his  life,  as 
to  render  it  worthy  a  distinguished  place  among  the  religious  and  missionary 
Viography  ^  hies,  has  so  much  enriched  the  family  of  God."  -  Watchman. 


fUPLEY'S  NOTES. —  CEUDEN'S   CONCORDANCE. 


TOE  FOUR  GOSPELS,  WITH  NOTES.  Chiefly  Explanatory 
intended  principally  for  Sabbath  School  Teachers  and  Bible 
Classes,  and  as  an  aid  to  Family  Instruction.  By  H.  J. 
KIPLEY.  With  a  Map  of  Palestine.  Eighth  thousand.  12mo^ 
half  morocco.  Price  $1.25. 

"  The  undersigned,  having  examined  Professor  Ripley's  Notes  on  the  Go^ 
pels,  can  recommend  them  with  confidence  to  all  who  need  such  helps  in  the 
•tudy  of  the  sacred  Scriptures.  Those  passages  which  all  can  understand  ai% 
lift  *  without  note  or  comment,'  and  the  principal  labor  is  devoted  to  th« 
explanation  of  such  parts  as  need  to  be  explained  and  rescued  from  the  per- 
Tensions  of  errorists,  both  the  ignorant  and  the  learned.  The  practical  sug- 
gestions at  the  close  of  each  chapter,  are  not  the  least  valuable  portion  of  th« 
work.  Most  cordially,  for  the  sake  of  truth  and  righteousness,  do  we  wish  foi 
thase  Notes  a  wide  circulation." 

BARON  STOW,         31.  H.  NEALK,  R.  TURSTBULL, 

DANIEL  SHARP,      J.  W.  PARKER,         N.  COLVER, 
WM.  HAGUE,          R.  W.  CUSHMAK,      J.  "W.  BOSWORTH. 

THE  ACTS  OF  THE  APOSTLES,  WITH  NOTES.  Chiefly 
Explanatory.  Designed  for  Teachers  in  Sabbath  Schools  and 
Bible  Classes,  and  as  an  Aid  to  Family  Instruction.  By  Prof. 
H.  J.  Ripley.  \Vith  a  Map  of  Paul's  Travels.  Third  Thousand. 
12mo.,  half  morocco.  Price  75  cents. 

"  On  examining  the  contents,  we  are  favorably  impressed,  first,  by  the  won- 
derful perspicuity,  simplicity,  and  comprehensiveness  of  the  author's  rtyle  j 
secondly,  by  the  completeness  and  systematic  arrangement  of  the  work,  in  all 
its  parts ;  thirdly,  by  the  correct  theology,  solid  instruction,  and  consistent 
explanations  of  difficult  passages.  The  work  cannot  fail  to  be  received  with 
favor."  —  Christian  Iteflector,  Boston. 

CRUDEN'S  CONDENSED  CONCORDANCE.  A  Complete 
Concordance  to  the  Holy  Scriptures ;  by  ALEXANDER  CRU- 
DEN, M.A.  A  New  and  Condensed  Edition,  with  an  Introduc- 
tion ;  by  Rev.  DAVID  KING,  LL.D.  Fifth  Thousand.  Price, 
in  Boards,  $1.25  ;  Sheep,  $1.50. 

V  This  edition  is  printed  from  English  plates,  and  la  a  full  and  fair  copy 
of  all  that  is  valuable  in  Cruden  as  a  Concordance.  The  condensation  of  the 
quotations  of  Scripture,  arranged  under  their  most  obvious  heads,  while  it 
diminishes  the  bulk  of  the  work,  greatly  facilitates  the  finding  of  any  required 
passage. 

"  Those  who  have  been  acquainted  with  the  various  works  of  this  kind 
now  in  use,  well  know  that  Cruden's  Concordance  far  excels  all  others.  Yet 
we  have  in  this  edition  the  best  made  better.  That  is,  the  present  is  better 
adapted  to  the  purposes  of  a  Concordance,  by  the  erasure  of  superfluous 
references,  the  omission  of  unnecessary  explanations,  and  the  contraction  of 
quotations,  &c. :  it  is  better  as  a  manual,  and  is  better  adapted  by  its  price  to 
the  means  of  many  who  need  and  ought  to  possess  such  a  work,  than  th« 
former  larger  and  expensive  edition."  —  Boston  Recorder. 

"  The  new,  condensed,  and  cheap  work  prepared  from  the  voluminous  and 
•ostly  one  of  Cruden,  opportunely  fills  a  chasm  in  our  ,Biblicnl  literature 
The  work  has  been  examined  critically,  and  pronounced  complete  and  acc;> 
rate."  —  Baptist  Record,  Philadelphia. 

"This  is  the  very|  work  of  which  we  have  long  felt  the  need,  and  we  ar« 
much  pleased  that  its  enterprising  publishers  can  now  furnish  the  student  of 
the  Bible  with  a  work  which  he  so  much  needs  at  so  cheap  a  rate." 

Advent  Herald.  Rostov, 

**  We  cannot  see  but  it  is,  in  all  points,  as  valuable  n  book  of  reference,  &»• 
ministers  and  Bible  students,  as  the  larger  edition."  —  Christian  K^/lec-t,nr. 


FOR  SABBATH  SCHOOLS. 


MALCOM'S  BIBLE  DICTIONARY.  A  Dictionary  of  the 
most  important  Names,  Objects,  and  Terms,  found  in  the 
Holy  Scriptures;  intended  principally  for  Sunday  Schooi 
Teachers  and  Bible  Classes.  By  H.  MALCOM,  D.I).  Illus- 
trated by  Engravings.  18mo.  half  morocco.  One  Htudreth 
thousand.  Price  50  cts. 

"  All  who  for  a  moment  recur  to  the  fact,  that  large  folios  would  not  suffi- 
ciently elucidate  the  subjects  which  are  brought  to  view  in  the  Bible,  will  at 
Once  see  the  difficulty  which  the  author  must  have  felt,  in  compressing  all  the 
Information  which  he  has  so  judiciously  condensed.  If  any  should  inquire, 
Why  have  we  not  more,  the  themes  being  so  numerous?  let'such  an  one  look 
again,  and,  perhaps,  in  his  surprise,  he  will  exclaim,  How  is  it,  that,  in  a  book 
no  completely  portable,  we  have  so  much  ?  to  have  made  a  larger  book,  aa 
could  have  been  done  with  far  less  labor  than  this  cost,  might  have  placed  it 
beyond  the  reach  of  many,  to  whom  it  will  now  be  useful.  All  who  know  the 
allusions  to  ancient  customs,  and  Jewish  usages  in  Eastern  countries,  with 
which  the  Bible  abounds,  will  discover  something  of  the  worth  of  this  volume, 
"ft  is  very  neatly  printed  on  handsome  type  and  fine  paper,  and  will,  w« 
doubt  not,  meet,  as  it  deserves,  a  ready  sale."  —  Christian  Watchman. 

HAGUE'S  GUIDE  TO  CONVERSATION  on  the  New  Testament 
Designed  for  the  Use  of  Bible  Classes  and  Sabbath  Schools. 
Vol.  I.  Matthew,  — Vol.  II.  John.  By  Rev.  WM.  HAGUE. 
Price  17  cents  each. 

SABBATH  SCHOOL  CLASS  BOOK.  Comprising  copious 
Exercises  on  the  Sacred  Scriptures.  By  E.  LINCOLN.  Revised 
and  improved  by  an  eminent  Clergyman,  and  a  Superinten- 
dent. Price  12 yz  cents. 

"  Having  examined  your  Sabbath  School  Class  Book,  it  gives  us  pleasure  to 
express  our  satisfaction  with  its  design  and  execution.  The  great  benefit 
which  a  good  class  book  accomplishes,  consists  in  guiding  the  mind  of  the 
scholar  in  the  study  of  his  lesson,  and  in  suggesting  topics  of  conversation  to 
the  teacher.  To  this  end  we  think  your  work  is  well  adapted  ;  having  avoided 
in  a  great  degree,  the  evils  of  extreme  redundance  or  conciseness. 

WM.  HAGUE,  II.  MALCOM, 

E.  THKESHEK,  BARON  STOW. 

LINCOLN'S  SCRIPTURE  QUESTIONS,  With  the  answers 
annexed,  giving  in  the  language  of  the  Sacred  Volume,  interest- 
ing  portions  of  the  History,  and  a  concise  view  of  the  Doc- 
trir.as  and  Duties  exhibited  in  the  Bible.  Price  $1.00  per  doz. 

%*  Where  Bibles  cannot  be  furnished  to  each  scholar,  the  Scripture  Quw 
lion*  may  be  used  with  convenience,  as  the  u.r>Rwers  are  printed. 

THE  SABBATH  SCHOOL  HARMONY;  containing  appropri- 
ate Hymns  and  Music  for  Sabbath  Schools,  Juvenile  Singing 
Schools,  and  Family  Devotion.  By  N.  D.  GOULD.  Price 
Viyz  cents. 

SCRIPTURE  NATURAL  HISTORY,  Containing  a  Descriptive 
Account  of  Quadrupeds,  Birds,  Fishes,  Insects,  Reptiles,  Ser- 
pents, Plants,  Trees,  Minerals,  Gems,  and  Precious  Stones, 
mentioned  in  the  Bible.  Bv  WM.  CARPENTER,  London ;  with 
improvements,  by  Rev.  G.  D.  ABBOTT.  Illustrated  by  numer 
ens  Engravings.  12mo.  cloth.  Prise  $1.00. 


CRUDEN'S    CONDENSED  CONCORDANCE. 

A  COMPLETE 

CONCORDANCE  TO  THE  HOLY  SCRIPTURES. 

BY  ALEXANDER  CRUDEN,  M.A. 

A  NEW  AND  CONDENSED  EDITION,  WITH  AN  INTRODUCTION, 
BY  REV.  DAVID  KING,  LL.D. 

Fifth  TJiousand.    Price,  in  Boards,  $1,25  ;  Sheep,  $1,50. 


OPINIONS    OF    THE    PRESS. 

From  the  Boston  Recorder. 

Those  who  have  been  acquainted  with  the  various  works  of  this  kind  now 
In  use,  well  know  that  Cruden's  Concordance  far  excels  all  others.  Yet  we 
have  in  this  edition  of  Cruden,  the  best  made  better.  That  is,  the  present 
is  better  adapted  to  the  purposes  of  a  Concordance,  by  the  erasure  of  super- 
fluous references,  the  omission  of  unnecessary  explanations,  and  the  con 
traction  of  quotations,  &c. ;  it  is  better  as  a  manual,  and  is  better  adapted 
by  its  price  to  the  means  of  many  who  need  and  ought  to  possess  such  a 
work,  than  the  former  larger  and  expensive  edition. 

From  the  Christian  Mirror,  Portland. 

The  condensation  effected  on  this  edition,  leaves  the  book  even  more 
perspicuous,  and  a  readier  help  than  before. 

From  .the  Albany  Argus. 

The  present  edition,  in  being  relieved  of  some  things  which  contributed  to 
render  all  former  ones  unnecessarily  cumbrous,  without  adding  to  the 
substantial  value  of  the  work,  becomes  an  exceedingly  cheap  book. 

From  the  Albany  Religious  Spectator. 

Tha  work  has  lost  nothing  of  its  value  from  being  condensed,  KB  we  flnd 
it,  in  the  present  edition. 

From  the  Christian  Reflector,  Boston. 

We  cannot  see  but  it  is,  in  all  points,  as  valuable  a  book  of  reference  fo» 
ministers  and  Bible  students,  as  the  larger  edition. 

From  the  Christian  Watchman,  Boston. 

All  in  tho  incomparable  work  of  Cruden,  that  is  essential  to  a  concordatite, 
J-3  presented  in  a  volume  much  reduced  both  in  size  and  price. 

From  the  Baptist  Record,  Philadelphia. 

The  new,  condensed  and  cheap  work  prepared  from  the  voluminous  ac  J 
costly  one  of  Cruden,  opportunely  fills  a  chasm  in  our  Biblical  literature. 
The  work  has  been  examined  critically  by  several  ministers,  and  others, 
and  pronounced  complete  and  accurate. 

From  the  Advent  Herald,  Boston. 

This  is  the  very  work  of  which  we  have  long  felt  the  need.  We  obtained 
a  copy  oT  the  English  edition  some  months  since,  and  wished  some  one 
would  publish  it ;  and  we  are  much  pleased  that  its  enterprising  pubiisnera 
can  n«)w  fnrnish  the  student  of  the  Bible  with  a  work  whic'H  Ke  so  much 
needs,  at  so  cheap  a  rate. 


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CHRISTIANITY  DEMONSTRATED  in  four  distinct  and  indft. 

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MOTHERS  OF  THE  WISE  AND  GOOD. 

BY   JAEEZ    BURNS,  D.  J), 


FROM  REV.  J.  ANGELL  JAMES. 

*;It  ia  a  useful  and  valuable  work,  replete  with  instruction  and  en» 
Couragement,  and  will  have,  I  hope,  as  it  deserves  to  have,  a  wide  cir- 
culation. I  make  much  use  of  it  in  my  periodical  meetings,  among 
Uiis  interesting  and  important  class." 

FROM  REV.  DR.  BEAUMONT. 

ul  am  constrained  to  say  that  it  is  full  of  interest,  and  that  of  th« 
rwost  pleasing  and  useful  kind.  It  presents  to  the  reader  a  bouquet  of 
charmed  names  —  a  cabinet  of  charming  reminiscences  —  a  tissue  of  facts 
and  morals,  of  incidents  and  principles,  at  once  delightful  and  edifying. 
And  as  a  gallery  of  4  elect  ladies'  and  their  sons,  it  would  be  a  profiita- 
ble  study  for  all  who  fill  the  important  relations  of  son  and  mother." 

FROM  REV.  W.  W.  ROBINSON,  M.A, 
"  I  earnestly  hope  that  this  little  volume,  which  is  a  suitable  present 

10  the  Mothers  of  England,  will  have  a  wide  circulation  ;  and  that  iti 
perusal  will  be  accompanied  by  the  powerful  aid  of  the  Holy  Spirit." 

FROM  REV.  HENRY  GREY,  D.D. 

"  It  has  afforded  pleasure  to  Mrs.  Grey  and  myself.  It  \ppears  to  me 
a  valuable  selection  of  specimens  of  the  success  attending  the  faithful 
performance  of  an  important  class  of  duties  ;  and  will,  I  trust,  prove 
instructive  and  encouraging  to  many  mothers,  showing  in  so  many  in- 
stances the  happy  effect  of  their  prayers  and  exertions." 

FROM  REV.  J.  P..DOBSON. 

Would  that  all  mothers  —  young  mothers  especially  —  had  such  a 
Tolume  in  their  possession,  and  could  be  prevailed  upon  to  make  it  a 
9&de  mecum,  in  the  training  of  t'heir  infant  charge.  I  rejoice  to  speak  of 

11  wherever  I  can,  and  shall  be  ready  and  glad  to  avail  myself  of  every 
opportunity  of  recommending  it,  because  I  can  recommend  it  conscr 
tJMiously  and  earnestly." 

FROM  THE  FREE  CHURCH  MAGAZINE. 

"  "We  have  lingered  over  the  pages  of  this  most  attractive  bocir,  with 
feelings  of  interest,  and  tenderness,  and  affection,  which  we  cannot  ex- 
press. Many  remembrances  of  youth  arose,  and  took  full  possession 
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read  the  pages  of  the  work  before  us,  or  those  of  memory.  It  is  well 
that  instances  of  the  precious  influences  of  maternal  piety,  prudence, 
and  love,  should  be  recorded  ;  but  who  can  tell  their  inestimable  value  J 
The  mothers  of  the  wise  and  good  !  yes,  were  there  more  such  DC  others, 
we  might  confidently  expect  more  such  sons," 


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THE  ATTRACTIONS  OF  HEAVEN.  Edited  by  the  Ro? 
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THE  YOUNG  COMMUNICANT.  An  Aid  to  the  Right  Under 
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THE  ACTIVE   CHRISTIAN.    By  JOHN  HARRIS,  D.D. 

THE  BIBLE  AND  THE  CLOSET;  Or,  how  we  may  read  the 
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LYRIC  GEMS.  A  Collection  of  Original  and  Select  Sacred 
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THE  CASKET  OF  JEWELS,  for  Young  Christians.  By  JAMES, 
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LAKE    SUPERIOR, 

Oft    PHYSICAL    CHARACTER,    VEGETATION,    AND    ANIMA3.S,    COM- 
PARED   WITH    OTHER    AND    SIMILAR    REGIONS, 

BY    L.    AGASSIZ. 

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BY  J.  E.   CABOT. 

One  Volume,  octavo.     Cloth,  price  $3,50. 

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THE  ANNUAL  OF  SCIENTIFIC  DISCOVERY; 

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gentlemen. 


FOOT-PRINTS   OF  THE  CREATOR; 

OR,  THE  ASTEROLEPIS  OF  STROMNESS. 
BY    HUGH     MILLER. 

•WITH     MANY     ILLUSTRATIONS,     FROM     THIRD     LONDON     EDITI9IT 

WITH    A   MEMOIR    OF   THE   AUTHOR   BY   LOUIS  AGASSDt 
12mo.,  cloth  ;  price,  $1,25. 

"The  'Foot-prints'  is  not  surpassed  by  any  modern  work."  —  JVordl 
British  Review. 

"  The  impressive  eloquence  ot  great  thoughts  greatly  expressed  ;  rea- 
soning at  once  comprehensive  in  scope,  strong  in  grasp,  and  pointedly 
direct  in  application,  —  these  qualities  combine  to  render  the  '  Foot-prints  * 
one  of  the  most  perfect  refutations  of  error,  and  defences  of  truth,  thai 
ever  exact  science  has  produced."  —  Free  Church  Magazine. 

"  DR.  BUCKLAND,  at  a  meeting  of  the  British  Association,  said  he  had 
never  been  so  much  astonished  in  his  life,  by  the  powers  of  any  man,  as 
he  had  been  by  the  geological  descriptions  of  Mr.  Miller.  That  wonder- 
ful man  described  these  objects  with  a  facility  which  made  him  ashamed 
of  the  comparative  meagreness  and  poverty  of  his  own  descriptions  in 
the  '  Bridgewater  Treatise,'  which  had  cost  him  hours  and  days  of 
labor.  He  would  give  his  left  hand  to  possess  such  powers  of  description  as 
tiiis  man;  and  if  it  pleased  Providence  to  spare  his  useful  life,  he,  if  any 
one,  would  certainly  render  science  attractive  and  popular,  and  do  equal 
service  to  theology  and  geology." 

u  The  style  of  this  work  is  most  singularly  clear  and  vivid,  rising  at 
times  to  eloquence,  and  always  impressing  the  reader  with  the  idea  that 
he  is  brought  in  contact  with  great  thoughts.  Where  it  is  necessary, 
ihere  are  engravings  to  illustrate  the  geological  remains.  The  whole 
work  forms  one  of  the  best  defences  of  Truth  that  science  can  produce.1' 
—  Albany  State  Register. 

11  The  '  Foot-prints  of  the  Creator'  is  not  only  a  good  but  a  great  book. 
All  who  have  read  the  '  Vestiges  of  Creation '  should  study  the  '  Foot- 
prints of  the  Creator.'  This  volume  is  especially  wortny  the  attention  of 
those  who  are  so  fearful  of  the  sceptical  tendencies  of  natural  science. 
We  expect  this  volume  will  meet  with  a  very  extensive  sale.  It  should 
be  placed  in  every  Sabbath  school  library,  and  at  every  Christian  fire- 
side." —  Boston  Traveller. 

"  Mr.  Miller's  style  is  remarkably  pleasing  ;  his  mode  of  popularizing 
geological  knowledge  unsurpassed,  perhaps  unequalled ;  and  the  deep 
vein  of  reverence  for  divine  revelation  pervading  all,  acids  interest  and 
ttalue  to  the  volume."  —JV.  Y.  Com.  Advertiser. 

"  The  publishers  have  again  covered  themselves  with  honor,  by  givinff 
IT  the  American  public,  with  the  author's  permission,  an  elegant  reprint 
of  a  foreign  work  of  science.  We  earnestly  bespeak  for  this  work  a  yvide 
and  free  circulation,  among  all  who  love  science  much  and  religion 
xaore."  —  Puritan  Recorder. 

"  We  have  never  read  a  work  of  the  kind  with  so  much  interest.  Iti 
statements  of  fact  and  its  descriptions  are  remarkably  clear.  From  mi- 
mite  particulars  it  leads  us  on  to  broad  views  of  the  creation ;  and  the 
earth  becomes  the  witness  of  a  succession  of  miracles,  as  wonderful  aa 
any  recorded  in  the  Scriptures."—  Christian  Register. 

"  This  splendid  work  should  be  read  by  every  man  in  our  land.  We 
recommend  the  study  of  this  science  to  our  young  men:  let  them  ap- 
proach it  with  open,  and  not  unfaithful  breasts,  —  for  amid  our  mountains, 
|rana  and  tall,  our  boundless  plains,  and  flowing  rivers,  vast  and  virgin 
fields  for  exploration  yet  present  themselvea."  —  Scientific  American. 


THE    OLD    RED    SANDSTONE; 

OR,    NEW    WALKS    IN    AN    OLD    FIELD. 
BY    HUGH    MILLER. 

FROM    THE     FOURTH    LONDON     EDITION  —  ILLUSTRATED. 

12mo,  cloth,  price  $1,25. 


A  writer,  in  noticing  Mr.  Miller's  "  First  Impressions  of  England  ami 
fte  People,"  in  the  New  Englander^  of  May,  1850,  commences  by  saying, 
*'  We  presume  it  is  not  necessary  formally  to  introduce  Hugh  Miller  to 
our  readers  ;  the  author  of  «  The  Old  Red  Sandstone  '  placed  himself,  by 
that  production,  which  was  first,  among  the  most  successful  geologists 
and  the  best  writers  of  the  age.  We  well  remember  with  what  mingled 
emotion  and  delight  we  first  read  that  work.  Rarely  has  a  more  re- 
markable book  come  from  the  press.  *  *  For,  besides  the  important 
contributions  which  it  makes  to  the  science  of  Geology,  it  is  written  in  a 
style  which  places  the  author  at  once  among  the  most  accomplished 
writers  of  the  age.  *  *  He  proves  himself  to  be  in  prose  what  Burns 
has  been  in  poetry.  We  are  not  extravagant  in  saying  that  there  is  no 
geologist  living  who,  in  the  descriptions  of  the  phenomena  of  the  science, 
has  united  such  accuracy  of  statement  with  so  much  poetic  beauty  of 
expression.  We  do  not  hesitate  to  place  Mr.  Miller  in  the  front  rank 
of  English  prose  writers.  His  style. has  a  classic  purity  and  elegance, 
which  remind  one  of  Goldsmith  and  Irving,  while  there  is  an  ease  and  a 
naturalness  in  the  illustrations  of  the  imagination,  which  belong  only  to 
men  of  true  genius." 

A  writer  in  the  American  Traveller^  in  noticing  the  work,  says, — 

"  The  admirer  of  scenery,  of  all  that  is  picturesque  in  nature,  cannot 
fail  to  be  delighted  with  his  graphic  delineations.  Above  all,  the  good 
citizen,  the  religious  man,  will  read  this  highly  interesting  volume  with 
no  ordinary  satisfaction." 

"  The  excellent  and  lively  work  of  our  meritorious,  self-taught  country- 
man, Mr.  Miller,  is  as  admirable  for  the  clearness  of  its  descriptions,  and 
the  sweetness  of  its  composition,  as  for  the  purity  and  grace fulnes  which 
pervade  it."  —  Edinburgh  Review. 

"  This  admirable  work  evinces  talent  of  the  highest  order,  a  deep  and 
healthful  moral  feeling,  a  perfect  command  of  the  finest  language,  and  a 
beautiful  union  of  philosophy  and  poetry.  No  geologist  can  peruse  thia 
volume  without  instruction  and  delight." — Silliman's  American  Journal 
<tf  Science. 

"  Mr.  Miller's  exceedingly  interesting  book  on  this  formation  is  just 
the  sort  of  work  to  render  any  subject  popular.  It  is  written  in  a  remark- 
ably pleasing  style,  and  contains  a  wonderful  amount  of  information*."  — 
Westminster  Review. 

"  In  Mr.  Miller's  charming  little  work  will  be  found  a  very  graphic  de- 
•cription  of  the  Old  Red  Fishes.  I  know  not  of  a  more  fascinating  voluma 
on  any  branch  of  British  geology."  —  ManteWs  Medals  of  Creation. 

"  Mr.  Miller  had  elevated  himself  to  a  position  which  any  man,  in  any 
sphere  of  life,  might  well  envy  He  had  seen  some  of  his  papers  on 
geology,  written  in  a  style  so  beautiful  and  poetical  as  to  throw  plain 
geologists,  like  himself,  in  the  shade."  —  Sir  Roderick  Murchison. 

"  A  geological  work,  small  in  size,  unpretending  in  spirit  and  manner: 
fts  contents,  the  conscientious  narration  of  fact ;  its  style,  the  beautiful 
simplicity  of  truth ;  and  altogether  possessing,  for  a  rational  reader,  an 
interest  superior  to  that  rf  a  novel."  —  Dr.  J.  Pye  Smith. 


THE  POETRY  OF  SCIENCE; 

OR,  STUDIES  OF  THE  PHYSICAL  PHENOMENA  OP  NATURfc 

BY    ROBERT    HUNT, 

AUTHOR    OF    "RESEARCHES    ON   LIGHT,"    *c. 

12mo}  cloth,  price  $1,25. 


NOTICES    OF   THE   PRESS. 

*  The  design  of  Mr.  Hunt's  volume  is  striking  and  good.  The  subject 
^  very  well  dealt  with,  and  the  object  very  well  attained  ;  it  displays  a 
fond  of  knowledge,  and  is  the  work  of  an  eloquent  and  earnest  man."  — 
The  Examiner^  London. 

"  The  author,  while  adhering  to  true  science,  has  set  forth  its  truthi 
in  an  exceedingly  captivating  style." — New  York  Commercial  Advertiser. 

"  We  are  heartily  glad  to  see  this  interesting  work  re-published  in 
America.  It  is  a  book  that  is  a  book." —  Scientific  American. 

"It  is  one  of  the  most  readable,  interesting,  and  instructive  works  of 
the  kind  that  we  have  ever  seen." —  Philadelphia  Christian  Observer. 


NEW     REVISED      EDITION. 

PRINCIPLES    OF    ZOOLOGY, 

TOUCHING  THE    STRUCTURE,  DEVELOPMENT,   DISTRIBUTION,  AND    NATURAL 
ARRANGEMENT    OF    THE    RACES    OF    ANIMALS,    LIVING    AND    EX- 
TINCT J   WITH    NUMEROUS    ILLUSTRATIONS.      FOR   THE 
USE    OF    SCHOOLS    AND    COLLEGES. 

PART  I.  —  COMPARATIVE  PHYSIOLOGY. 

BY  L.  AGASSIZ  AND  A.  A.  GOULD. 

12mo,  cloth,  price  $1,00. 

"  This  book  places  us  in  possession  of  information  half  a  century  in  id 
Vance  of  all  our  elementary  works  on  this  subject.  *  *  No  work  of 
the  same  dimensions  has  ever  appeared  in  the  English  language  contain- 
ing so  much  new  and  valuable  information  on  the  subject  of  which  it 
treats."  —  Prof.  James  Hall,  in  the  Albany  Journal. 

"  A  work  emanating  from  so  high  a  source  hardly  requires  commenda- 
tion to  give  it  currency.  The  volume  is  prepared  for  the  student  in  zoologi- 
cal science ;  it  is  simple  and  elementary  in  its  style,  full  in  its  illustra- 
tions, comprehensive  in  its  range,  yet  Well  condensed,  and  brought  into 
the  narrow  compass  requisite  for  the  purpose  intended."  —  Silliman't 
Journal. 

IN   PREPARATION, 

PART  II.  —  SYSTEMATIC  ZOOLOGY. 

IK  WHICH  THE   PRINCIPLES    OF   CLASSIFICATION  ARE   APPLIED,   AND   TKB 
nUNCIPAL    GROUPS    OF    ANIMALS     ARE    BRIEFLY    CHARACTERIZED.     WIMI 

HUMEROU3   ILLUSTRATIONS. 


THE    EARTH    AND    MAN: 

Jtwiitres  on  Comparative  Physical  Geography,  in  its  Relation  to  t 

of  Mankind. 

Br  ARNOLD  GUYOT,  Prof.  Phys.  Geo.  and  Hist.,  Neuchatel 

Translated  from  the  French  by  PROF.  C.  C.  FELTON.     With  Illustration*. 

12?«o.     Price,  $1  25. 


"  The  work  is  one  of  high  merit,  exhibiting  a  wide  range  of  knowledge, 
great  research,  and  a  philosophical  spirit  of  investigation.  Its  perusal  will 
well  repay  the  most  learned  in  such  subjects,  and  give  new  views  to  all  of 
man's  relation  to  the  globe  he  inhabits."  —  Silliman's  Journal. 

lf  To  the  reader  we  shall  owe  no  apology,  if  we  have  said  enough  tc 
excite  his  curiosity,  and  to  persuade  him  to  look  to  the  book  itself  for  fur* 
ther  instruction."  —  North  American  Review. 


Christian,  who  trusts  in  a  merciful  Providence,  will  draw  courage  from  it, 
and  hope  yet  more  earnestly  for  the  redemption  of  the  most  degraded  por- 
tions of  mankind.  Faith,  science,  learning,  poetry,  taste,  in  a  word, 
genius,  have  liberally  contributed  to  the  production  of  the  work  under 
review.  Sometimes  we  feel  as  if  we  were  studying  a  treatise  on  the  exact 
sciences  ;  at  others,  it  strikes  the  ear  like  an  epic  poem.  Now  it  reads  like 
history,  and  now  it  sounds  like  prophecy.  It  will  find  readers  in  whatever 
language  it  may  be  published  ;  and  in  the  elegant  English  dress  which  it 
has  received  from  the  accomplished  pen  of  the  translator,  it  will  not  fail  to 
interest,  instruct,  and  inspire."  —  Christian  Examiner. 

"  These  lectures  form  one  of  the  most  valuable  contributions  to  geogra- 
phical science  that  has  ever  been  published  in  this  country.  They  invest 
the  study  of  geography  with  an  interest  which  will,  we  doubt  not,  surprise 
and  delight  many.  They  will  open  an  entire  new  world  to  most  i-eaders, 
and  will  be  found  an  invaluable  aid  to  the  teacher  and  student  of  geog- 
raphy."—  Evening  Traveller. 

"  We  venture  to  pronounce  this  one  of  the  most  interesting  and  instruc- 
tive books  which  have  come  from  the  American  press  for  many  a  month. 
The  science  of  which  it  treats,  is  comparatively  of  recent  origin  j  but  it  is  of 
great  importance,  not  only  on  account  of  its  connections  with  other  branches 
of  knowledge,  but  for  its  bearing  upon  many  of  the  interests  of  society. 
It  abounds  with  the  richest  interest  and  instruction  to  every  intelligent 
reader,  and  is  especially  fitted  to  awaken  enthusiasm  and  delight  in  all  who 
are  devoted  to  the  study,  either  of  natural  science  or  the  history  of  man- 
kind." —  Providence  Journal. 

"  Geography  is  here  presented  under  a  new  and  attractive  phase  ;  it  is  no 
longer  a  dry  description  of  the  features  of  the  earth  s  surface.  The  influ- 
ence of  soil,  scenery,  and  climate  upon  character,  has  not  yet  received  tho 
consideration  due  to  it  from  historians  and  philosophers.  In  the  volume 
before  us,  the  profound  investigations  of  Humboldt,  Ritter,  and  others,  in 
Physical  Geography,  are  presented  in  a  popular  form,  and  with  the  clear- 
ness and  vivacity  so  characteristic  of  French  treatises  on  science.  Tha 
wcrk  should  be  introduced  into  our  higher  schools." — Th&  Independent , 
jfew  York. 

"  Geography  is  here  made  to  assume  a  dignity  not  heretofore  attached  Us 
It.  The  knowledge  communicated  in  these  lecture*  is  curious,  unexpected, 
absorbing."  —  Christian  Mirrer,  Portland. 


W.  &  R.  CHAMBERS'S  WORKS. 


CHAMBER'S  CYCLOPAEDIA  OF  ENGLISH  LITERATURE; 

A  selection  of  the  choicest  productions  of  English  Authors, 
from  the  earliest  to  the  present  time  ;  Connected  by  a  Criti- 
cal and  Biographical  History.  Edited  by  ROBERT  CHAMBERS. 
Li  two  vols.  octavo,  with  upwards  of  300  elegant  illustrations. 
Price,  in  cloth,  $5.00. 

V  The  Publishers  of  the  AMERICAN  Edition  of  this  valuable  work  Jesii* 
to  state,  that,  besides  the  numerous  pictorial  illustrations  in  the  English  Edition, 
they  have  greatly  enriched  the  work  by  the  addition  of  fine  Bteel  and  mezzotint 
engravings  of  the  heads  of  Shakspeare,  Addison,  Byron  ;  a  full  length  portrait 
of  Dr.  Johnson,  and  a  beautiful  scenic  representation  of  Oliver  Goldsmith  and 
Dr.  Johnson.  These  elegant  additions  together  with  superior  paper  and  bind* 
ing  must  give  this  a  decided  preference  over  all  other  editions. 

"  We  hail  with  peculiar  pleasure  the  appearance  of  this  work,  and  more  espec- 
ially its  republication  in  this  country  at  a  price  which  places  it  within  the 
reach  of  a  great  number  of  readers,  and  for  which  they  can  expect  to  be  remu- 
nerated only  by  a  very  extensive  sale." 

"  The  selections  given  by  Mr.  Chambers  from  the  works  of  the  early  English 
writers  are  copious,  and  judiciously  made.  *****  We  shall  conclude  as  we 
commenced,  with  expressing  a  hope  that  the  publication  which  has  called 
forth  our  remarks  will  exert  an  influence  in  directing  the  attention  of  the 
public  to  the  literature  of  our  forefathers."  —  North  American  Review. 

CHAMBERS'S  MISCELLANY  of  Useful  and  Entertaining 
Knowledge,  with  elegant  illustrative  engravings.  Edited  by 
WILLIAM  CHAMBERS.  Ten  volumes,  cloth.  Price  $10.00 

*#*  The  design  of  the  MISCELLANY  is  to  supply  the  increasing  demand  for 
useful,  instructive,  and  entertaining  reading,  and  to  bring  all  the  aids  of  litera- 
ture to  bear  on  the  cultivat ion  of  the  feelings  and  understanding  of  the  people— 
to  impress  correct  views  on  important  moral  and  social  questions — suppresi 
every  species  of  strife  and  savagery  —  cheer  the  lagging  and  desponding  by  the 
relation  of  tales  drawn  from  the  imagination  of  popular  writers  —  rouse  the 
fancy  by  descriptions  of  interesting  foreign  scenes  —  give  a  zest  to  every-day 
occupations  by  ballad  and  lyrical  poetry  —  in  short,  to  furnish  an  unobtrusive 
friend  and  guide,  a  lively  fireside  companion,  as  far  as  that  object  can  be 
attained  through  the  instrumentality  of  books. 

(  HAMBERS'S  LIBRARY  FOR  YOUNG  PEOPLE.  A  series  of 
small  books,  elegantly  illuminated.  Edited  by  WILLIAM 
CHAMBERS.  Each  volume  forms  a  complete  work,  embet 
lished  with  a  fine  steel  engraving,  and  is  sold  separately. 
18mo.  Price  37}£  cents. 

ORLANDINO  :  A  Story  of  Self-Denial.  By  MARIA  EDGEWORTH. 
THE  LITTLE  ROBINSON  :  And  other  Tales. 
UNCLE  SAM'S  MONEY  BOX.    By  Mrs.  S.  C.  HALL. 
JACOPO  :  Tales  by  Miss  EDGEWCRTH  and  others. 
TRUTH  AND  TRUST.    Jervis  Ryland— Victor  and  Lisetl*. 
ALFRED  IN  INDIA.  CLEVER  BOYS. 

Hi  ORAL  COURAGE.  TALES  OF  OLD  ENGLAND 

Q^*  Other  volumes  are  in  preparation* 


Price  Reduced. 


WAYLAND'S 
ELEMENTS  OF  MORAL  SCIENCE, 

FOR    COMMON   SCHOOLS. 

The  ABRIDGMENP  of  Wayland's  Moral  Science,  for  the 
Use  of  Schools  and  Academies,  is  well  known  to  the  public, 
and  the  extraordinary  sale  of  twenty-six  thousand  copies, 
attests  its  value  as  a  text-book  in  COMMON  SCHOOLS,  and  is  a 
sure  indication  of  the  appreciation  of  the  public,  and  the  pro- 
gress to  wrhich  this  most  important  study  for  youth  has 
attained. 

All  who  have  examined  or  made  use  of  the  work,  have  given 
it  their  unqualified  approbation,  and  teachers  have  frequently 
remarked  the  interest  with  which  their  scholars  have  pur- 
sued this  study,  and  the  benefit  they  have  derived  from  its  use. 

This  work  was  the  first  of  the  kind  ever  prepared  for  youth ; 
and  although  several  attempts  at  imitation  have  been  made, 
they  have  proved  unsuccessful,  and  it  is  believed  that  thig 
work  will  continue  to  enjoy  that  pre-eminence  for  which  ths 
author's  other  works  have  always  been  distinguished. 

The  more  effectually  to  meet  the  desire  expressed  for  a  cheap 
work  on  this  subject,  the  present  edition  is  issued  at  the  re- 
duced price  of  25  cents  per  copy,  and  it  is  hoped  thereby  to 
extend  the  benefit  of  moral  instruction  to  all  the  youth  of  our 
land. 

Teachers,  and  all  others  engaged  in  the  training  of  youth, 

are  invited  to  examine  this  work. 
1 


MORAL   SCIENCE   FOR   SCHOOLS. 


From  the  livening    Gazette 

"  TVe  hail  the  abridgment  as  admirably  adapted  to  supply  the  defi- 
ciency which  has  long  been  felt  in  common  school  education,  —  the 
study  of  moral  obligation.  Let  the  child  early  be  taught  the  relations 
it  sustains  to  Man  and  to  its  Maker, — the  first  acqxiainting  it  with  the 
duties  owed  to  society,  the  second  with  the  duties  owed  to  God,—  and 
who  can  foretell  how  many  a  sad  and  disastrous  overthrow  of  character 
will  be  prevented,  and  how  elevated  and  pure  will  be  the  sense  of 
integrity  and  virtue  !" 

From  the  Daily  Advocate. 

"  It  is  a  work  of  the  highest  and  purest  order  of  intellect.  It  id  meta- 
physics reduced  to  practical  common  sense,  and  made  subservient  to 
Christianity.  The  original  work  has  acquired  for  its  profound  and 
philosophic  author,  a  large  addition  to  his  intellectual  reputation,  and 
the  abridgment,  which  is  entirely  re-written,  judiciously  adapted  to 
common  understandings.  It  would  be  a  valuable  addition  to  our  high 
schools." 

From  ABBOTT'S  Religious  Magazine. 

"  The  School  edition  is  a  new  presentation  of  the  same  great  principles 
which  the  larger  work  exhibited,  but  under  new  aspects  and  relations,  — 
suited  to  the  minds  of  boys.  The  style  is  clear,  the  illustrations  nume- 
rous, pertinent  and  striking,  and  the  arrangement  convenient  for  use  in 
schools." 

From  the  Christian  Register. 

"  It  is  a  book  which  was  wanted,  and  it  is  well  adapted  to  the  purpose 
for  which  it  is  intended ;  and  we  know  not  of  any  other  systematic 
elementary  work  on  Moral  Science,  that  is  suited  to  Schools  and 
Academies.' 

From  the  American  Traveller. 

"  This  work  has  had  an  extraordinary  run,  and  the  demand  con- 
tinues unabated.  There  is  an  originality,  a  clearness,  a  force  in  its 
pages,  which  must  commend  it  to  every  one  concerned  in  the  instruction 
of  youth." 

From  the  Mothers  Magazine, 

u  It  is  too  late  in  the  day,  perhaps,  to  say  anything  in  favor  of  this 
admirable  work.  But  we  can  scarcely  avoid  a  passing  encomium  on  the 
Issue  of  a  new  edition  of  the  abridgment  which  hast  just  been  laid  upon 
our  table.  We  wish  it  might  find  its  way  into  all  our  Sabbath  schools. 
In  our  view,  it  is  singularly  well  adapted  for  the'  higher  classes  in 
this  department  of  Christian  effort." 
3 


NINTH  THOUSAND. 

WAYLAND'S    POLITICAL    ECONOMY, 

FOR    COMMON     SCHOOLS. 

Q^3"  The  success  which  has  attended  the  abridgment  of  "  The, 
Elements  of  Moral  Science,"  has  induced  the  author  to  prepare  \ 
ax  abridgment  of  this  work.     In  this  case,   as  in  the  other,  the 
work  has  been  wholly  re-written,  and  adapted  to  the  attainmtnis 

yf  youth.1* 

From  the  Boston  Recorder. 

"  The  original  work  of  the  author,  on  Political  Economy,  lias 
already  been  noticed  in  our  pages  ;  and  the  present  abridgment  stands 
in  no  need  of  a  recommendation  from  us.  We  may  be  permitted,  how- 
ever, to  say  that  both  the  rising  and  risen  generations  are  deeply 
indebted  to  Dr.  Way  land,  for  the  skill  and  power  he  has  put  forth  to 
bring  a  highly  important  subject  distinctly  before  them,  within  such 
narrow  limits.  Though  '  abridged  for  the  use  of  academies,'  it  deserves 
to  be  introduced  into  every  private  family,  and  to  be  studied  by  every 
man  who  has  an  interest  in  the  wealth  and  prosperity  of  his  country. 
It  is  a  subject  little  understood,  even  practically,  by  thousands,  and 
still  less  understood  theoretically.  It  is  to  be  hoped,  this  will  form  a 
class-book,  and  be  faithfully  studied  in  our  academies  ;  and  that  it  will 
find  its  way  into  every  family  library  ;  not  there  to  be  shut  up  unread, 
but  to  afford  rich  material  for  thought  and  discussion  in  the  family 
circle.  It  is  fitted  to  enlarge  the  mind,  to  purify  the  judgment,  to  cor- 
rect erroneous  popular  impressions,  and  assist  every  man  in  forming 
opinions  of  public  measures,  which  will  abide  the  test  of  time  and 
experience." 

From  the  New  York  Transcript. 

"  An  abridgment  of  this  clear,  common-sense  work,  designed  for  the 
use  of  academies,  is  just  published.  We  rejoice  to  see  such  treatises 
spreading  among  the  people  ;  and  we  urge  all  who  would  be  intelligent 
freemen,  to  read  them." 

From  the  New  York  Observer. 

"We  can  say,  with  safety,  that  the  topics  are  well  selected   and 
arranged  ;  that  the  author's  name  is  a  guarantee  for  more  than  usual 
excellence.    We  wish  it  an  extensive  circulation." 
From  the  Daily  Advocate. 

"  It  is  well  adapted  to  high  schools,  and  embraces  the  soundest 
system  of  republican  political  economy  of  any  treatise  extant." 

From  JAMES  SHANNON,  President  of  the  College  of  Louisiana. 
"  I  have  rarely  met  with  a  work  of  the  kind  with  which  I  was  more 
pleased<  than  with  Dr.  Wayland's  Elements  of  Political  Economy, 
Abridged.  The  highest  commendation  I  can  give  his  iarger  work,  and 
also  his  Elements  of  Moral  Science  is,  that  I  have  introduced  them 
into  my  classes,  as  by  far  the  best  text-books,  on  those  branches,  that  I 
have  ever  seen.  The  latter  work,  with  the  exception  of  a  few  chapters, 
I  regard  almost  perfect." 


PROGRESSIVE    PENMANSHIP, 

PLAIN  A^D  ORNAMENTAL, 
FOR  THE  USE  OF  SCHOOLS  ; 

BY  N.   D.   GOULD, 
Anther  of  '  Beauties  of  Writing,'   '  Writing  Master's  Assistants 

GOULD  AND  LINCOLN  are  happy  to  present  to  the  public 
the  above  work  from  a  well-known  penman,  whose  great  expert 
ence  in  execution  and  instruction  has  so  eminently  qualified  him 
to  devise  a  system  of  Penmanship  adapted  both  to  the  wants  of 
Schools,  and  for  the  exercise  of  the  experienced  Penman. 

The  copies  are  arranged  in  progressive  series,  and  are  likewise 
so  diversified  by  the  introduction  of  variations  in  style,  and 
especially  by  the  interspersion  of  a  great  number  of  Capital  let- 
ters, as  to  command  the  constant  attention  and  exercise  the 
ingenuity  of  the  learner,  thus  removing  some  of  the  most  serious 
obstacles  to  the  success  of  the  teacher.  They  are  divided  into 
five  series,  intended  for  the  like  number  of  books,  and  are  so  ar- 
ranged that  a  copy  always  conies  over  the  top  of  the  page  on 
which  it  is  to  be  written. 

There  are  ninety-six  copies,  presenting,  in  the  first  place,  a 
regular  inductive  system  of  Penmanship  for  ordinary  business 
purposes,  followed  by  examples  of  every  variety  of  Ornamental 
Writing. 

The  Copy  Books  are  of  two  sizes,  medium  and  letter  sheet,— 
thus  accommodating  the  wants  of  those  who  desire  larger  sized 
books  than  are  in  general  use.  The  letter  sheet  size  is  divided 
into  four  consecutive  books ;  the  smaller  sizes  into  five. 

The  admirable  and  natural  plan  of  the  work,  the  beauty  of  its 
execution,  the  superior  quality  of  the  paper,  and  its  cheapness 
mast  commend  it  to  the  favorable  regard  of  every  one. 

TEACHERS,  SCHOOL  COMMITTEES,  and  others  interested,  are 
invited  to  examine  this  series,  which  is  confidently  presented 
as  superior,  in  plan  and  execution,  to  any  book  of  the  kind 
heretofore  published. 

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